The Unified Theory of Psychology: The Three-Branch Structural Theory

The Unified Theory
of Psychology:
the three-branch structural
theory
The Unified Theory of Psychology: the three-branch structural theory
Contents
Abstract 5
Introduction: 10
Part 1: The Three-Branch Structural Theory 13
1. The Development of Social Life 13
1.1. The Five Factors 13
1.1.1. The Gender Factors 14
1.1.1.1. Social Role: Bond and Systemization 16
1.1.1.2. Social Relationship: Wellbeing and Achievement 16
1.1.1.3. Social Unit: Collectiveness and Individual 17
1.1.2. The Non-Gender Factors 19
1.1.2.1. Intragroup Contact: Passive and Dynamic 19
1.1.2.2. Social Flexibility: Rigid and Flexible 20
1.2. The Social Lives 21
1.2.1. Yin and Yang Social Lives in Social Group 21
1.2.2. Group Social Relationship: Expressive and Domination 22
1.2.3. The Property of Yin and Yang Social Lives 24
1.2.4. The Property of Harmonious Social Life 25
1.2.4.1. The Origin of Harmonious Social Life 27
1.2.4.2. Cooperation - The Hyper bond instinct 29
1.2.4.3. Detection – The Detective Instinct 30
1.2.4.4. The Conscience Instinct 32
2. The Evolutional Origin 35
2.1. Ape Evolution 35
2.1.1. The Original Ape: the solitary ape 35
2.1.2. The First Split: the peacemaking ape 36
2.1.3. The Second Split: the loyal ape 36
2.1.4. The Third Split: the harmonious ape 37
2.1.5. The Fourth Split: the aggressive ape 39
2.2. Hominid Evolution 41
3. The Structure 44
3.1. The Interaction of the Social Lives 44
3.1.1. The Interaction of the Social Lives in an Individual 44
3.1.2. The Interaction of Social Lives Among Individuals 46
3.1.3. The Interaction of the Social Lives in a Group 47
3.2. The Enforcement of the Social Life 49
Part 2: Three-Branch Structural Theory for Human Society 51
4. The Prehistoric Period 51
4.1. The Prehistoric Harmonious Society 51
4.2. The Religious Prehistoric Harmonious Society 53
4.3. The Exit from the Harmonious Society 55
5. The Early Period 57
5.1. The Early Collective Society 59
5.2. The Early Individualistic Society 62
2
5.3. The Revival of the Harmonious Society 63
5.3.1. The Reasons for the Revival 63
5.3.2. The Conversion to the Harmonious Social Life 64
5.4. The Rebirth 65
6. The Modern Period 67
6.1. The Modern Individualistic Society 67
6.1.1. The Renaissance 67
6.1.2. The Industrial Revolution 67
6.2. The Modern Collective Society 69
6.3. The Christian Church 70
6.3.1. The Early Church as the Harmonious Society 70
6.3.2 The Church as the State Religion 71
6.3.3 The Reformation: the breakdown of the intermediary 72
6.3.4. The Puritan Movement: the breakdown of the collective society 73
6.3.5. The Decline of the State Religion 73
Part 3: Three-Branch Structural Theory for Individuals 75
7. Counseling Psychology and Psychotherapy 76
7.1. Normal Social Life 76
7.1.1. The Determination of Social Life 76
7.1.2. Enhancers 77
7.1.3. Stressors and Stress Responses 79
7.1.4. Sins and Stress Responses 81
7.1.5. Psychological Counseling 83
7.2. Mental Overreactions 84
7.2.1. Hyper Stress Response Mental Overreactions 88
7.2.2. Delusional Mental Overreactions 90
7.2.3. Hyper Pleasure Response Mental Overreactions 96
7.2.4. Psychological Counseling and Psychotherapy 98
7.3. Mental Disorders 98
7.3.1. Hyper Stress Response Mental Disorders 100
7.3.1.1. Unipolar Depression Subtype 100
7.3.1.2. Paranoid Subtype 111
7.3.1.3. Anxiety Subtype 103
7.3.1.4. Mania Subtype 104
7.3.2. Delusional Mental Disorders 105
7.3.2.1. Schizophrenia 106
7.3.2.2. Autism 107
7.3.3. Hyper Pleasure Response Mental Disorders 108
7.3.3.1. Bond addiction Subtype 108
7.3.3.2. Expressive addiction Subtype 109
7.3.3.3. Systemization addiction Subtype 109
7.3.3.4. Domination addiction Subtype 110
7.3.4. Religions and Mental Disorders 111
7.3.4.1. Mental Health of Religious Group 111
7.3.4.2. Mental Disorders and Religious Community 112
8. The Conversion of Social-Life 113
3
8.1. The Conversion to the Harmonious Social Life 113
8.2. The Conversion to the Collective Social Life 126
8.3. The Conversion to the Individualistic Social Life 130
9. Summary 133
10. Reference 134
Email address: einsnewt@yahoo.com

Website (download all books): http://sites.google.com/site/einsnewt/
Books list: http://www.scribd.com/einsnewt
4
Abstract
The unified theory of psychology unifies neuroscience, personality, male, female,
mental disorders, sleep, wakefulness, human evolution, social history, and religion. The
unified theory is based on the three-branch structural theory, consisting of the yin
(collective), the yang (individualistic), and the harmonious social lives (interactions). The
collective social life represents collective wellbeing for the feminine task of upbringing of
offspring. The individualistic social life represents individualistic achievement for the
masculine task of attracting female mate. The harmonious social life that was derived from
the unique human evolution to minimize conflicts in social interactions represents
harmonious cooperation. All people have the three social lives in different proportions. The
book is divided into three parts: (1) the three-branch structural theory, (2) the three-branch
structural theory for human society, and (3) the three-branch structural theory for individuals.
(1) Social life is developed by the five factors from the prenatal period to early
adulthood. Social role (Bond-Systemization), social relationship (Wellbeing-
Achievement) and social unit (Collectiveness-Individual) are developed during prenatal
period and childhood for gender differentiation. Intragroup interaction (Passive-Dynamic)
is developed during adolescence for the size of core social group. Social flexibility
(Rigid-Flexible) achieves maturity during early adulthood for social responsibility. The
five factors are similar to the factors in the popular Myers-Briggs Type Indicator (MBTI)
and Big Five personality theories. Different social lives are the different combinations of
the five factors. The results of the combinations for yin and yang social lives are bond,
expressive, systemization, domination social lives corresponding to amiable, expressive,
analytical, and driver social styles in the popular Merrill-Reid social style theory,
respectively. Harmonious social life relates to the highly flexible social life. The human
social lives come from social-life biological evolution, including ape evolution and
hominid evolution. (2) Human society started from the prehistoric hunter-gatherer society
in the Prehistoric Period as the harmonious society. In the Early Period starting from the
Neolithic Revolution, the inevitable large civilized social group of the agricultural-nomad
society destroyed the prehistoric harmonious small social group. As a result, the
collective society (Judaism, Islam, Hinduism, and Confucianism) and the individualistic
society (Greek mythology and science) were formed separately. Later, the harmonious
religions (Christianity, Buddhism, and Daoism) emerged. (3) Mental disorders are
derived from the combinations of the hyper response genes, the chronic adverse
environments, and the misdirected mental functions. The combination of the hyper pleasure
response genes, the chronic adverse experiences, and the misdirected addiction instincts
results in the hyper pleasure mental disorders, including histrionic and narcissistic
personality disorders, pathological gambling, and psychopath, whose lives are controlled by
the addiction of pleasure. The combination of the hyper stress response genes, the chronic
adverse experiences, and the misdirected defensive survival instincts (fight-flight-freeze-
obsession) results in the hyper stress response mental disorders, including major depression,
borderline personality disorder, anxiety disorders, and manic depression, whose lives are
controlled by the struggle for survival. The combination of the hyper immune response
genes, the chronic adverse infection, and the misdirected mental process during sleep brings
about the delusional mental disorders, including schizophrenia and autism, whose lives are
controlled by the dream-like wakefulness.
5
The Three-Branch Structural Theory
THE FIVE FACTORS IN SOCIAL LIFE
social role social relationship social unit intragroup Social flexibility

(Bond- (Wellbeing- (Collectiveness- interaction (Rigid-Flexible)
Systemization Achievement) individual) (Passive-Dynamic)
• yin (Bond-Wellbeing-Collectiveness = collective wellbeing for social bond) and

yang (Systemization-Achievement-Individual = individualistic achievement for
systemization)
• Passive – Dynamic intragroup interaction
• harmony = high Flexible to minimize conflicts in social interactions
SOCIAL LIFE
yin passive yin dynamic harmonious yang dynamic yang passive

social life social life social life social life social life
(amiable) (expressive) (driver) (analytical)
bond expressive hyper bond + detection domination systemization
SOCIAL STRUCTURES
the loose the tight collective the harmonious the tight the loose
collective society society individualistic individualistic
society society society
The Development of Mental Disorder

hyper response gene chronic adverse environment
maladaptive nervous system
chronic maladaptive nervous system misdirected mental function
mental overreaction
chronic mental overreaction
mental disorder (disordered nervous system)
6
Ape Evolution and Social Structures
orangutan-like ancestor (loose society)

13 million years ago (Ma)
orangutan (loose society) bonobo-like ancestor (matriarch collective society)
7Ma
gorilla (patriarch collective society)

6Ma
human (harmonious society)

2Ma
chimpanzee (patriarch individualistic society) bonobo (matriarch collective society)
Hominid Evolution: The Evolution of the Conscience Instinct

walking hands (bonobo-like common ancestor)
bipedalism
free hands for gestural language as hyper bond
(non-Homo hominids 6-1 Ma)
manipulative hands for tool (Homo habilis 2.2-1.6 Ma)
speech for theory of mind (Homo erectus 1.9-0.1 Ma)
hyper bond theory of mind (detective instinct)
conscience instinct
extra prefrontal cortex
enhanced conscience instinct (Homo sapiens <0.2 Ma)
conscience intelligence conscience will
7
THE HISTORY OF HUMAN SOCIETY
the harmonious prehuman hominid society
the human evolution

the prehistoric harmonious hunter-gatherer society
the Upper Paleolithic Revolution

the prehistoric religious harmonious hunter-gatherer society
the Neolithic Revolution

the Early Society
the individualistic society: the collective society: the harmonious society

the individualistic state + the collective state + the harmonious religion
the state individualism the state religion
the Modern Revolution

the Modern Unified Society
the collective society: the individualistic society: the harmonious society

the collective party the individualistic party the harmonious religion
+ the partisan socialism + the partisan capitalism
the Postmodern Revolution
the Postmodern Society
the Postmodern the Postmodern Individualistic the Postmodern Harmonious

Harmonious Non- Materialistic Society Non-materialistic Society
materialistic Society
8
Mental Disorders
Yin Yang
Passive Dynamic Passive Dynamic
Merrill-Reid amiable expressive analytical driver
enhancer bond expressive systemization domination
stressor disconnection injustice disorganization repression
stress response despair paranoid anxiety unfulfillment
hyper stress response depression manipulation obsession mania
mental disorder
defensive survival flight-freeze manipulative obsessive rage
instinct
hyper stress response major depression BPD panic, phobias, manic
mental disorder OCD, PTSD depression
(example)
subtype of mental unipolar paranoid anxiety mania
disorders depression
delusional mental delusional delusional delusional delusional
disorder depression manipulation obsession mania
delusional mental catatonic paranoid autism delusional
disorder (example) schizophrenia schizophrenia mania
hyper pleasure addictive bond addictive attention addictive addictive
response mental systemization domination
disorder
hyper pleasure nymphomania histrionic Asperger Symptom psychopath
response mental personality
disorders (example) disorder
9
Introduction
mental disorders, sleep, wakefulness, evolution, social history, and religion. The unified
theory is based on the three-branch structural theory, consisting of the yin (collective), the
yang (individualistic), and the harmonious social lives (interactions). The collective social
life represents collective wellbeing for the feminine task of upbringing of offspring. The
individualistic social life represents individualistic achievement for the masculine task of
attracting female mate. The harmonious social life that was derived from the unique human
evolution to minimize conflicts in social interactions represents harmonious cooperation.
All people have the three social lives in different proportions. The book is divided into three
parts: (1) the three-branch structural theory, (2) the three-branch structural theory for human
society, and (3) the three-branch structural theory for individuals.
Part 1 deals with the three-branch structural theory. In Chapter 1, social life is
developed by the five factors from the prenatal period to early adulthood. Social role
(Bond-Systemization), social relationship (Wellbeing-Achievement) and social unit
(Collectiveness-Individual) are developed during prenatal period and childhood for
gender differentiation. Intragroup interaction (Passive-Dynamic) is developed during
adolescence for the size of core social group. Social flexibility (Rigid-Flexible) achieves
maturity during early adulthood for social responsibility. The five factors are similar to
the factors in the popular Myers-Briggs Type Indicator (MBTI) and Big Five personality
theories. Different social lives are the different combinations of the five factors. The
results of the combinations for yin and yang social lives are bond, expressive,
systemization, domination corresponding to amiable, expressive, analytical, and driver in
the popular Merrill-Reid social style theory, respectively. Harmonious social life relates
to the highly flexible social life, and exists only in human. The instinct for the
harmonious social life (harmonious) is the conscience instinct that is the combination of
the hyper bond instinct and the detective instinct, resulting in maximum eager
cooperation without lie. The yin, the yang, and the harmonious social lives result in the
collective, the individualistic, and the harmonious societies, respectively.
In Chapter 2, the evolutional origin of the three-branch structural theory comes
from social-life biological evolution, including ape evolution and hominid evolution.
The human ancestors were essentially the bipedal bonobos. Chapter 3 deals with the
interactions and the enforcement of the social lives. The interactions involve exclusive
social life, love, and the checks and balances. The enforcement involves how a society
enforces its dominant social life.
Part 2 deals with the three-branch structural theory for human society. The history
of human society includes the Prehistoric Period, the Early Period, and the Modern Period.
In Chapter 4, the prehistoric hunter-gatherer society in the Prehistoric Period was the
harmonious society. The harmonious social life was evolved to adapt to the small social
group in the prehistoric hunter-gatherer society. In the Early Period starting from the
collective society and the individualistic society were formed separately. In the
collective society, the state has the state collective religion (Judaism, Islam, Hinduism,
and Confucianism). In the individualistic society, the state has the state individualism
10
(Greek mythology and science). Later, the harmonious society without the state of a
large social group was formed as the harmonious religions (Christianity, Buddhism, and
Daoism) to seek harmonious cooperation among people in small social groups. In
Chapter 6, in the Modern Period starting from the Renaissance for the Modern
Revolution, the examples of the collective and individualistic materialistic societies were
the communist society and the capitalist society, respectively. The Christian church
changed from the original harmonious society into the state collective religion as the
Roman Empire selected it as the state religion. During the Modern Period, the church
gradually moved back to the harmonious society, particularly in America.
Part 3 deals with the three-branch structural theory for individuals. Chapter 7
describes counseling psychology and psychotherapy for normal social lives, mental
overreactions, and mental disorders. In normal social life, each social life has specific
social-life enhancer and social-life stressor. Social-life enhancer enhances social life, and
social-life stressor disrupts social life. The instinctive reaction to social-life enhancer that
enhances social life is social-life pleasure response to continue the social-life enhancer,
so the enhancers enhance social life with pleasure response. Social-life stressor that
disrupts social life causes the loss of the function of certain adaptive social life. The
instinctive reaction to social-life stressor is social-life stress response to prompt attention to
social-life stressor, so social-life stressor can be dealt with urgently. The symptom of
social-life stress response is the feeling of stress and anxiety, so the stressors disrupt social
life with stress response. The action of social-life stressor is social-life sin. The
psychological counseling for normal social life involves the determination of one’s own
social life, the understanding of others’ social lives, and the adaptation in difficult situation.
Mental disorders are derived from the combinations of the hyper response genes, the
chronic adverse environments, and misdirected mental functions. The hyper response genes
include the hyper pleasure response genes, the hyper stress response genes, and the hyper
immune response genes. The chronic adverse environments include chronic adverse
experiences and chronic adverse infection. The misdirected mental functions include the
addiction instincts, the defensive survival instincts (fight-flight-freeze-obsession), and the
mental process during sleep. The combination of the hyper pleasure response genes, the
chronic adverse experiences, and the misdirected addiction instincts results in the hyper
pleasure mental disorders. The combination of the hyper stress response genes, the chronic
adverse experiences, and the misdirected defensive survival instincts results in the hyper
stress response mental disorders. The combination of the hyper immune response genes, the
chronic adverse infection, and the misdirected mental process during sleep results in the
delusional mental disorders. In the hyper pleasure response mental disorders including
histrionic and narcissistic personality disorders, pathological gambling, and psychopath, life
is controlled by the addiction of pleasure. In the hyper stress response mental disorders
including major depression, borderline personality disorder, anxiety disorders, and manic
depression, life is controlled by the struggle for survival. In delusional mental disorders
including schizophrenia and autism, life is controlled by the dream-like wakefulness.
The pleasure responses are the responses to the four mental enhancers: bond,
expressive, systemization, and domination corresponding to amiable, expressive,
respectively. The corresponding stress responses are the responses to the four
corresponding mental stressors: disconnection, injustice, disorganization, and repression,
11
respectively. The four subtypes of the hyper pleasure response mental disorders result
from the four enhancers, the four subtypes of the hyper stress response mental disorders
result from the four stressors, and the four subtypes of the delusional mental disorders
result from the four stressors. All mental disorders can be categorized by these 12
subtypes. Many mental disorders are the combinations of the subtypes.
In Chapter 8, the conversion of social life includes the conversion to the harmonious
social life, the conversion to the collective social life, and the conversion to the
individualistic social life.
12
Part 1: The Three-Branch Structural Theory
Part 1 deals with the three-branch structural theory. In Chapter 1, social life is
developed by the five factors from the prenatal period to early adulthood. Social role
(Bond-Systemization), social relationship (Wellbeing-Achievement) and social unit
(Collectiveness-Individual) are developed during prenatal period and childhood for
gender differentiation. Intragroup interaction (Passive-Dynamic) is developed during
adolescence for the size of core social group. Social flexibility (Rigid-Flexible) achieves
maturity during early adulthood for social responsibility. The five factors are similar to
the factors in the popular Myers-Briggs Type Indicator (MBTI) and Big Five personality
theories. Different social lives are the different combinations of the five factors. The
results of the combinations for yin and yang social lives are bond, expressive,
systemization, domination corresponding to amiable, expressive, analytical, and driver in
the popular Merrill-Reid social style theory, respectively. Harmonious social life relates
to the highly flexible social life, and exists only in human. The instinct for the
harmonious social life (harmonious) is the conscience instinct that is the combination of
the hyper bond instinct and the detective instinct, resulting in maximum eager
cooperation without lie. The yin, the yang, and the harmonious social lives result in the
collective, the individualistic, and the harmonious societies, respectively.
In Chapter 2, the evolutional origin of the three-branch structural theory comes
from social-life biological evolution, including ape evolution and hominid evolution.
The human ancestors were essentially the bipedal bonobos. Chapter 3 deals with the
interactions and the enforcement of the social lives. The interactions involve exclusive
social life, love, and the checks and balances. The enforcement involves how a society
enforces its dominant social life.
1. The Development of Social Life

There are many personality theories. The two popular theories are the Big Five1
and Myers-Briggs Type Indicator (MBTI)2 derived from Carl Jung's personality type3.
The five factors in the Big Five are openness to experience (appreciation for unusual
ideas, imagination, and curiosity), conscientiousness (tendency to act dutifully rather
spontaneously), extraversion (to seek the company of others), agreeableness (tendency to
be compassionate and cooperation rather than suspicious to others), and neuroticism (a
tendency to experience unpleasant emotions easily). These factors are also referred to as
the OCEAN model of personality. MBTI includes four factors: Introvert-extrovert,
sense-intuition, thinking-feeling, and judging-perceiving. The personality system
matches these two popular personality theories.
1.1. The Five Factors in Social Life
The three-branch structural theory consists of the yin (collective), the yang
(individualistic), and the harmonious social lives (interactions). The collective social life
represents collective wellbeing for the feminine task of upbringing of offspring. The
individualistic social life represents individualistic achievement for the masculine task of
13
attracting female mate. The harmonious social life that was derived from the unique human
evolution to minimize conflicts in social interactions represents harmonious cooperation.
The human society with the harmonious social life is a highly efficient low-conflict small-
group society.
Social life is developed by the five factors, including three gender factors and two
non-gender factors. Social role (Bond-Systemization), social relationship (Wellbeing-
(Rigid-Flexible) matures during early adulthood for social responsibility.
The development of social life by the five factors is described in Louann
Brizendine’s books, “The Female Brain”4 and “The Male Brain,”5. All five factors are
listed in the table below, and compare them with the factors in the Myers-Briggs Type
Indicator (MBTI) and the Big Five personality theories.
The Five Factors in Social Life
Social Life Personality Type (MBTI) The Big Five

Gender factors
social role bond (B) a part of feeling (F) Agreeable (A)
systemization (S) a part of thinking (T)
social relation wellbeing (W) a part of feeling (F) Neuroticism (N)
achievement (A) a part of thinking (T)
social unit collectiveness (C) intuition (N)
individual (I) sense (S) Consciousness (C)
Non-gender factors
intragroup interaction passive (P) introvert (I)
dynamic (D) extrovert (E) Extrovert (E)
social flexibility rigid (R) judging (J)
flexible (F) perceiving (P) Openness (O)
1.1.1. Social Life: The Three Gender Factors

The three gender factors that differentiate male and female are social role, social
relationship, and social unit. Humans have forty-six chromosomes, including two sex
chromosomes, XX in females and XY in males. After eight weeks, all children's fetal
brains appear exactly the same: female. Female is nature's default setting. Starting 8
weeks, a surge of testosterone masculinizes the fetal brain for males. For males, high
testosterone is maintained from 1 month to 12 months after the birth. For females,
estrogen is secreted in massive amount from age 6 to 24 months. After the surges of the
hormones, the hormone levels remain low until puberty for both males and females.
1.1.1.1. Social Role: Bond and Systemization

social role Bond (B) a part of feeling (F) Agreeable (A)
Systemization (S) a part of thinking (T)
14
According to Simon Baron-Cohen6, the essential difference between the female
brain and the male brain is that the average female brain favors slightly empathy, and the
average male brain favors slightly in non-social information. The average female brain
prefers to form social bond. Instead of social bond, the average male brain finds pleasure
in systematization of non-social information. The overlapping of the male brain and the
female brain is significant. Social role is divided into Bond (B) for females and
Systemization (S) for males.
To form social bond is important for females to improve care of children and
female social network which helps in various ways with the caring of children and the
protection from the aggression of physically stronger males. On the other hand,
systemization helps males become good hunters and increase their social status by
improving spatial navigation and the making and use of tools.
The differences in social role come from the hormones and the brain structures for
processing information.
Hormones
One day old boys look longer at a mechanical mobile while girls longer at a face.
This is due to the effects of fetal hormones. Simon Baron-Cohen7 found that the higher
the child's fetal testosterone, the less eye contact the child makes at 12 months of age and
the slower it is to develop language at 18 months old. The same children have been
followed up at 4 years old. The higher the fetal testosterone, the more social difficulty the
child was having at school and the narrower the child's interests. It relates to some
relationship between systemization and bond, because narrow interests could be related to
systemization that needs to zero in on small details, and social bond relates to social skill.
The finding shows that social bond and systemization relate to fetal testosterone.
The brain structures for processing information
In male brains, men have six and a half times more gray matter than women do.
Gray matter is partly responsible for information processing. Women have as much as
10 times as much white matter - the part of the brain partially responsible for connecting
information processing centers. Women are such good multi-taskers.
In general, female brains tend to employ both sides of their brain to process
information while male brains tend to rely primarily on their dominant or language side
to process. As the dominant hemisphere tends to be analytic, problem solving, task
oriented, detailed, and verbal this helps to explain male behavior. A female brain can also
process in this manner, but the non-dominant hemisphere that can process emotion,
meaning without words, empathy, tone, and disposition is also engaged by the female.
Mirror neuron system (MNS) that gets in sync with others’ emotions by reading
facial expressions and interpreting tone of voice and other nonverbal emotional cues is
larger and more active in female brain. Temporal parietal junction (TPJ) that gets in sync
with others’ cognitive problems is activated earlier and more active in the male brain.
Therefore, males appear to be less empathetic by less understanding of others’ emotion
through MNS, and activating “cognitive problem solving” too early through TPJ.
MBTI does not have specific social role. Social role for MDTI is incorporated in
Feeling-Thinking. Bond is a part of Feeling for relating to people, while Systemization a
part of Thinking for relating to things. Another part of Feeling-Thinking is social
15
relationship. In the Big Five, Agreeable (tendency to be compassionate and cooperation
rather than suspicious to others) corresponds to Bond.
1.1.1.2. Social Relationship: Wellbeing and Achievement

social relation Wellbeing (W) a part of feeling (F) Neuroticism (N)

Achievement (A) a part of thinking (T)
Social relationship is divided into Wellbeing for females and Achievement for
males. For males, Achievement is a way to determine social hierarchy. Achievers are on
the top of social hierarchy, and underachievers are on the bottom of social hierarchy.
Men typically identify with their jobs that show their achievements. Females have flatter
social hierarchy. Females are competitive, but the wellbeing of social relationship is
more important than achievement. Women typically identify with their families that
show the wellbeing of social relationship. Little girls like to play games of social
gathering to establish the wellbeing of social relationship, while little boys like to play
games of fighting to establish achievement in terms of winning.
Childhood is a training period for adulthood. For male adults, to achieve the top
of social hierarchy by high achievement is a way to gain wealth and power. For female
adults, the wellbeing of social relationship allows the sharing of wealth and power.
During mating, Achievement allows a single-minded determination to mate, while
Wellbeing allows the emergence of courtship for selecting the best option for the
wellbeing of relationship. Courtship allows a female to express her preference in male
suitors. During courtship, a female is hesitant to decide what to do, and heightens her
sensitivity (emotion) what she likes and dislikes. A male is decisive to what to do, and
reduces his sensitivity (emotion) what he likes and dislikes in order to follow what she
likes and dislikes. During the courtship, a male peacock suitor shows off his beautiful
feather fan to attract a female at a great personal risk to attract predators at the same time.
(For a female, her personal risk occurs after the mating process to protect her unborn and
born children.) In the mating process, a male and a female require opposite durations of
time and opposite sensitivities. Wellbeing and Achievement are complementary.
The differences in social relationship come from the hormones and the brain
structures for processing social relationship.
Hormones
For females, the hormones for social relationship are estrogen and oxytocin.
Estrogen is sometimes all business, and sometimes an aggressive seductress. The
increase of estrogen stimulates the increase in oxytocin as the “cuddle chemical” that
builds bonds between mates, mother-child, and social members. When men were given a
single high dose of oxytocin, it increased their ability to resonance with other people’s
feelings.
For males, the hormones for social relationship are testosterone and vasopressin.
Testosterone is dominant, aggressive, all-powerful, focused, and goal-oriented to outrank
other males in social hierarchy. Vasopressin is for gallantry, monogamy, and protecting
and defending turf, mate, and children. Prairie voles have strong male-female pair
16
bonding, while montane voles are promiscuous without strong bonding male-female pair
bonding. When the release of vasopressin is blocked, prairie voles become like montane
voles.
The brain structures for processing social relationship
Women, on average, had more activity in the newer and more complex parts of
the limbic system, which are involved in feelings8 to allow women more in touch with
their feelings to prioritize all possible options for the wellbeing of social relationship.
The hypothalamus, which is a tiny structure at the base of the brain, regulates many basic
functions, such as eating, sleeping, temperature control, and reproduction. One part of the
hypothalamus responsible for sexual behavior is larger in male brains than in female
brains, in human and non-human animals. The male amygdala, which also controls
sexual thought, is twice as large as that of females.
Dorsal premammillary nucleus (DPN) that is a primitive part of the brain for
territorial defense is larger for males than females. Ventral tegmental area (VTA) that is
the motivation area to produce dopamine, a neurotransmitter required for initiating
movement, motivation, and reward is more active in males. Anterior cingulate cortex
(ACC) that is the worry-wart to weight options, detect conflicts, and motivates decisions
is larger in females.
In terms of personality, Achievement and Systemization identify with male, and
Wellbeing and Bond identify with female. In MBTI, the combination of Achievement
and Systemization is the Thinking type (T), and the combination of Wellbeing and Bond
is the Feeling type (F). According to MBTI, The thinking type (T) has characteristics of
theoretical, rational, analytical, purposive, logic, and unconcerned with people's feeling.
According to MBTI, the feeling type (F) has characteristics of passionate, warm, personal,
artistic, and concerned with people's feelings. The research in MBTI shows that there are
much more women with F than men.
In the Big Five, Context corresponds to Neuroticism (N) (a tendency to
experience unpleasant emotions easily). The research in the Big Five also shows that
more women with Agreeable (A) and Neuroticism (N) than men.
1. 1.1.3. Social Unit: Collectiveness and Individual

Social Unit collectiveness (C) intuition (N)
individual (I) sense (S) Consciousness (C)
For a male adult, it is possible for him to act as individual with any social
connection. For a female adult, the caring of offspring forces her to think social unit of
collectiveness. Social unit is divided into Collectiveness (C) for female and Individual (I)
for male.
The differences in social unit come from the hormones and the brain structures for
processing social unit.
Hormones
The hormones for social unit are the same as the hormones for social relationship.
For females, the hormones for Collectiveness as social unit are estrogen and oxytocin.
During menstrual cycle, the hormones fluctuate, and women are talkative and friendly at
17
the peak of the estrogen-oxytocin level around the time of ovulation. Talkativeness and
friendliness allow Collectiveness as social unit. Women are not talkative and friendly at
the bottom of the estrogen-oxytocin level before menstruation. For males, the hormones
for Individual as social unit are aggressive testosterone and defensive vasopressin.
Aggression and defensiveness keep Individual as social unit.
The brain structures for processing social unit
Collectiveness requires multi-task to deal with many people at the same time,
good communication with people, and good reading of emotion. The female brain is
wired to be proficient in multi-task, good communication, and good reading emotion.
In male brains, men have six and a half times more gray matter than women do.
Gray matter is partly responsible for narrow information processing suitable for
Individual as social unit. Women have as much as 10 times as much white matter - the
part of the brain partially responsible for connecting information processing centers.
Women are such good multi-taskers suitable for Collectiveness as social unit. The
mothers of young children have the brains of even better multi-task.
Women often excel at language-based tasks for two reasons: two brain areas that
deal with language are larger in females, and females process language in both
hemispheres while males favor a single brain half. Little girls are much better in verbal
expression than little boys. Since women use both the left brain and the right brain that
can process emotion, meaning without words, empathy, tone, and disposition, women can
read emotion better than males.
There are three different ways to use Individual and Collectiveness: (1)
information processing, (2) focused attention, and (3) social unit.
(1) Information Processing (MBTI): Some tasks, such as languages, fine motor skill, and
repetitive work, require Individual for proficiency in handling small details. Some tasks,
such as space orientation, unrelated new information, and the central principle among
different details, require Collectiveness to make sense of broad information. These two
tasks are complementary. In MBTI, Sense (S) (trust information that is in the present,
tangible and concrete) and Intuition (N) (trust information that is more abstract or
theoretical) are about information processing. Individual corresponds to Sense (S) for the
way to manipulate related details, and Collectiveness corresponds to Intuition (N) for the
way to find relationship among many initially unrelated details.
(2) Focused Attention (the Big Five): Focused attention is an efficient way to carry out a
task. However, unfocused attention can be an advantage in an unfamiliar environment
that hides many unexpected dangers. In the Big Five, Consciousness (C) is about focus
in carrying out a task, corresponding to Individual for being focused. MBTI does not
check Consciousness in the Big Five, while the Big Five does not check Sense-Intuition
in MBTI.
(3) Social unit (Social Life): In human social evolution, some people place Individuals
more important than social group, and some people place social group more important
than Individuals. Neither MBTI nor the Big Five checks social unit.
As a gender factor, social unit is not an independent factor. Social unit overlaps
with social role and social relationship. Individual is equivalent to Systemization +
Achievement, while Collectiveness is equivalent to Bond + Wellbeing. Therefore, the set
of Bond-Systemization and Wellbeing-Achievement or the set of Collectiveness-
Individual is sufficient to describe genders in terms social interactions.
18
1.1.2. The Non-Gender Factors
The two non-gender factors for a large social group outside of family are
intragroup contact and social flexibility.
1.1.2.1. Intragroup Interaction: Passive and Dynamic

intragroup interaction passive (P) introvert (I)

dynamic (D) extrovert (E) Extrovert (E)
For primates, the basic social subgroups can be single female and her offspring,
monogamous family, polyandrous family (one-female-several-male group), polygynous
family (one-male-several-female group), and multimale-multifemale group (non-
committal male-female). The intragroup interaction among the subgroups can be Passive
(P) or Dynamic (D). The passive intragroup interaction leads to a small core social group
in a loose social group where the intragroup interaction in not active. The dynamic
intragroup interaction leads to a large core social group in a tight social group. The tight
social group helps to provide protection against predators. It also helps to protect scarce
food resources. This is especially true for non-human primates when the food is fruit.
Leaf-eaters, such as colobus monkeys and langurs, tend to form smaller loose social
groupings since there is little competition for their food. The very few nocturnal species
of primates are mostly small, relatively solitary hunters. In general, a social group under
the condition of sufficiency resource and security leads typically to a loose social group,
while a social group under the condition of insufficient resource and insecurity results
typically in a tight social group.
In terms of evolution, Passive and Dynamic relate to the suitable size of social
group. Dynamic about social interaction allows high frequency of social contacts within
a relatively large social group, while Passive about social interaction can allow only low
frequency of social contacts in a relatively small social group. In a relatively poor and
dangerous environment, a large social group is necessary for finding food and protection,
while in a relatively rich and safe environment, a small social group exists comfortably
without wasting energy and time in frequent social contacts. Since both environments
exist, the coexistence of Assertiveness and Sensitivity becomes complementary.
The person of Dynamic has a low dose of stimulus for each encounter of
stimulation source. The person of Passive has high dose of stimulus for each encounter
of stimulation source. To maintain an optimal level of stimulation, the person of
Dynamic requires numerous sources of stimulation sources. According to H. J. Eysenck9 ,
extroverts have persistently low cortical arousal and seek stimulation.
For humans and many other advanced animals, the time to involve actively in
social interaction outside of family is adolescence after puberty. It will be discussed the
section about group social relationship.
The personality of Dynamic is the social life of extrovert as described in MBTI.
On the other hand, the social life of Passive is introvert in MBTI. Introverts have
19
persistently high arousal and avoid stimulation. Passive corresponds to Introvert (I) in
MBTI, and Dynamic corresponds to Extrovert (E) in MBTI and Extrovert (E) (to seek the
company of others) in the Big Five.
1.1.2.2. Social Flexibility: Flexible and Rigid

Social flexibility Rigid (R) judging (J)

Flexible (F) perceiving (P) Openness (O)
In intragroup and intergroup social interactions, social flexibility is divided into

Flexible and Rigid. Flexible involves manipulation of several sets of information,
including old sets of information, possible new sets of information, and the final set of
information. The manipulation of several sets of information requires the involvement of
the prefrontal cortex. The prefrontal cortex has multiple components: working memory
buffers and a “central executive,” the manager that manipulates and coordinates
information stored in the buffers for updating. Working memory is a “blackboard
memory” operating over mere seconds. The process includes moving information into
working memory, updating what is already there, and using it to select a final updating.
The whole Flexible involves both the prefrontal cortex and the rest of the cortex.
The prefrontal cortex has extensive connections to various parts of the brain.
Neuroscientist Edmund Rolls found that the prefrontal cortex in a monkey had fired
strongly immediately before the monkey changed the behavior in behavior to a changing
circumstance. The prefrontal cortex allows a quick switch of strategy in behavior to a
change of circumstance. The reason for such a quick switch of strategy is that the
prefrontal cortex has ample free neuron network which provides the space to construct a
new strategy one after another free of previous experience and memory. The people with
damage in the prefrontal cortex cannot construct a new strategy one right after another.
They tend to construct one strategy, and stay with the same strategy over and over again
even there is a need for another strategy. They fail to select the most current strategy for
their action. The people with damage in the prefrontal cortex may also persistently
follow whatever command given to them without change. The damage in the prefrontal
cortex is the example for the extreme case of rigidity.
The prefrontal cortex matures in early adulthood just in time for parenthood
which requires social responsibility to take care of family. Females have larger prefrontal
cortex than males, because females have direct responsibility to take care of family.
Marmosets are the 22 New World monkey species. Some Marmoset fathers are the most
involved fathers, holding their newborn more than fifteen hours a day every day for one
month. In the brains of devoted marmoset fathers, the prefrontal cortex has more cells
and connections than in the non-father marmosets.
The prefrontal cortex is the part of the brain that has expanded the most in
primates. The large human prefrontal cortex provides human a very large space to
construct new strategy in terms of new combination and arrangement of information. The
large prefrontal cortex in human also provides an area to construct strategy overcoming
salient and concrete experiences. In terms of human evolution, Flexible is particularly
important for the evolution of the harmonious social life that is to minimize conflicts in
20
social interactions. The instinct to minimize conflicts is in conflict with other instincts
for reproduction and survival, so the unusual large human prefrontal cortex in
comparison with other apes allows the instinct for the harmonious social life to control
the instincts for reproduction and survival. It will be discussed in the section for the
harmonious social life.
According to MBTI, the judging type has characteristics of planned, orderly way,
settled, organized, decisive, closeness, and finishing things. The judging type matches
Rigid. The perceiving type has characteristics of flexible, spontaneous, tolerant, open
option, understand life rather than control it. This perceiving type matches Flexible.
Flexible corresponds to Openness to experience (appreciation for unusual ideas,
imagination, and curiosity) in the Big Five.
1.2. The Social Lives
The human social lives are the combination of the five factors in social life.
1.2.1. Yin Social Life and Yang Social Life in Social Group
In a small social group such as family, the feminine yin social life is the
combination of Bond, Wellbeing, and Collectiveness, resulting in collective wellbeing
mostly for personal task. The masculine yang social life is the combination of
Systemization, Achievement, and Individual, resulting in individualistic achievement
mostly for impersonal task.
Intragroup interaction (Passive-Dynamic) represents social interaction in a social
group outside of family during adolescence after puberty. In terms of evolution, Passive
and Dynamic relate to the suitable size of social group. Dynamic about social interaction
allows high frequency of social contacts within a relatively large core social group in a
tight social group, while Passive about social interaction can allow only low frequency of
social contacts in a relatively small core social group in a loose social group.
The loose collective society and the tight collective society come from the yin
passive and the yin dynamic social lives, respectively, while the loose individualistic
society and the tight individualistic society come from the yang passive and yang
dynamic social lives, respectively. In the tight collective society, the dynamic intragroup
interaction produces the group wellbeing that promotes care about all members of the
group and the group identity in addition to basic collective wellbeing. In the tight
individualistic society, the dynamic intragroup interaction produces the group hierarchy
that promotes individual strength and effort as well as the submission to the leader of
group in addition to basic individualistic achievement. The tight collective society is
more egalitarian than the tight individualistic society.
In general, the tight individualistic society is under the condition of less sufficient
resource and security than the tight collective society. The reason is that the competitive
hierarchy social structure, like an army, is more suitable to overcome the difficulties in
insufficient resource and insecurity than the group wellbeing social structure. A typical
example in ape is the different social structures of chimpanzees and bonobos. Bonobos
live in the tropical rain forests with relatively sufficient food and security. Chimpanzees
live in the tropical woodland savannah around the equatorial portion of Africa.
Chimpanzees travel around 3 miles a day for food and water, whereas bonobos have
hardly been noted to travel more than 1.5 or 2 miles a day. Bonobos have the female-
21
centered collective society with the group wellbeing, while chimpanzees have the male-
centered individualistic society with the competitive hierarchy.
A primate society has typically more than one type of society. For example, the
society of female mouse lemurs found in the Island of Madagascar as described by
Robert Russell10 is the tight collective society, and solitary male mouse lemurs have the
loose individualistic society. Six to twenty female mouse lemurs form a lifelong social
group. The basic lifelong unit of the social group is mother-daughter, so there are several
units of mother-daughter from the same neighborhood. Mother and daughter have
mutual growth relation. Mother takes care of daughter, and teaches her all skill of life.
Daughter stays with her mother. About three to ten pairs of mother-daughter form a
social group. They have a centrally located communal sleeping hollow for their daytime
rest. The social group provides lifelong warmth, stimulation, shared experiences, and
warning system for protection from the intrusion of predators. This form of social group
increases greatly the chance of survival for female mouse lemurs. The ratio of adult
females to adult males exceeds four females for every one male.
For orangutans, there are the loose collective society for single female and her
offspring and the loose individualistic society for solitary males. For chimpanzees, male
chimpanzees have the tight individualistic society, while female chimpanzees have loose
individualistic society. Female bonobos, on the other hand, have the tight collective
society, while male bonobos have the loose individualistic society. Female bonobos as a
group overpower male bonobos.
1.2.2. Group Social Relationship: Expressive and Domination
For humans and many other advanced animals, the time to involve actively in
social interaction outside of family is adolescence after puberty. At puberty, there is
again an explosion of hormones. For boys, there is 20-fold increase in aggressive
testosterone and defensive vasopressin. For girls, estrogen, progesterone, and
testosterone (in low amount) increase. Girls’ brains develop two years earlier than boys.
Sex circuits start to develop.
In terms of gender factors, social role (Bond-Systemization) and social unit
(Collectiveness-Individual) remain unchanged. Social relationship (Wellbeing-
Achievement) changes from family social relationship to group social relationship.
When a girl actively seeks intragroup interaction, the combination of Wellbeing and
Dynamic brings about Expressive. When a boy actively seeks intragroup interaction, the
combination of Achievement and Dynamic brings about Domination. Passive intragroup
interaction produces low degrees of Expressive and Domination.
In a social group, Expressive is to attract attention by maintaining wellbeing of
relationship, appearance, and communication. The surge of estrogen can trigger teen
girls' need to become sexually desirable to boys. Through Expressive, a girl can be in the
in-group to attract friends, allies, and boys.
Domination is to show force by achievement and posturing of strength. Flooded
with testosterone, many become absorbed in sexual fantasies. Through Domination, a
boy can be on the top of social hierarchy to attract allies and girls. The mature rostral
cingulate zone (RCZ) that registers social approval and disapproval to avoid costly social
mistakes matures makes boys highly sensitive to criticism.
22
The social life system for yin and yang is similar to the Merrill-Reid social style
11
theory , consisting of amiable, expressive, analytical, and driver social lives. Expressive
and Domination correspond to expressive and driver, respectively, in the popular Merrill-
Reid social style theory. Amiable and analytical in the Merrill-Reid social style theory
correspond to Bond and Systemization for Passive with low degrees of Expressive and
Domination. In a social group outside of family, the combination of yin-yang social lives
and intragroup interaction (Passive-Dynamic) results in yin passive (bond), yin dynamic
(expressive), yang passive (systemization), and yang dynamic (domination),
corresponding to Amiable, Expressive, Analytical, and Drive in the popular Merrill-Reid
social style theory.
Merrill-Reid Social lives The Yin Yang Social life

control emotion yang
yang passive yang dynamic
analytical driver
systemization domination
ask tell passive dynamic
expressive yin passive yin dynamic
amiable
bond expressive
emote yin
According to the Merrill-Reid theory, the four social lives are described below.
• Amiable: Place a high priority on friendships, close relationships, and cooperative
behavior. They appear to get involved in feelings and relations between people.
• Expressive: Appear communicative, warm approachable and competitive. They
involve other people with their feelings and thoughts.
• Analytical: Live life according to facts, principles, logic and consistency. Often
viewed as cold and detached but appear to be cooperative in their actions as long
as they can have some freedom to organize their own efforts.
• Driver: Give the impression that they know what they want, where they are going,
and how to get there quickly.
Amiable and Expressive have yin (female type) characteristic for collective
wellbeing, while Analytical and Driver have yang (male type) characteristic for
individualistic achievement. Expressive and Driver are more active in interpersonal
relations than Amiable and Driver. Merrill-Reid Social lives do not include harmonious
cooperation. The amiable in the Merrill-Rein theory corresponds to the yin passive social
life (bond) that involves and is keenly interested in the close relationship with people for
collective wellbeing. The expressive corresponds to the yin dynamic social life
(expressive) that involves in both close relationships with people in the basic social unit
and the intragroup in terms of group wellbeing in addition to basic collective wellbeing.
The analytical corresponds to the yang passive social life (systemization) that involves
23
and is keenly interested in only systemizing task for individualistic achievement. The
driver corresponds to the yang dynamic social life (domination) that involves both the
close relationships with people in the basic social unit and the intragroup in terms of
group hierarchy in addition to basic individualistic achievement.
1.2.3. The Properties of the Yin and Yang Social Lives
As mentioned before, yin and yang genders can be defined by either the set of social
role (Bond-Systemization) and social relationship (Wellbeing-Achievement) or the set of
social unit (Collectiveness-Individual), so the discussion below will use only social role and
social relationship. The discussion is mainly about adult males and females, and after
adolescence, and all adults have various degrees of Dynamic, so the characteristics of yin
and yang social lives include bond and expressive (Dynamic Wellbeing) for adult yin social
life, and systemization and domination (Dynamic Achievement) for adult yang social life.
These characteristics can be expressed in terms of enhancers, stressors, stress responses, and
sins as follows.
Life has many parts. Each specific part has specific enhancer and stressor.
Enhancer enhances life, and stressor disrupts social life. The instinctive reaction to
enhancer that enhances life is pleasure response to continue the enhancer. Stressor that
disrupts enhancer is the loss of the function of certain adaptive life part. The instinctive
reaction to stressor is stress response to prompt attention to stressor, so stressor can be dealt
with urgently. Stress response is expressed as the feelings of stress, anxiety, and pain. For
an example, a woman who has a good digest system enjoys digesting food. When the
damage in her digest system induces the loss of the function of her digest system, she
instinctively suffers from pain that prompts attention to the damage in her digest system, so
she can deal with the damage urgently. The healing of stress response is the adoption of
enhancer to replace stressor. The healthy life allows all parts of life working together
constructively rather than destructively.
There are three social lives: yin, yang, and harmony. Each social life has specific
life with stress response. The action of social-life stressor is social-life sin. The healing of
social-life stress response is the adoption of social-life enhancer to replace social-life
stressor. The healthy social life allows all three of social lives working together
constructively rather than destructively.
The social-life enhancers for adult feminine social life are bond and expressive. The
instinctive reaction to bond and expressive that enhance collective social life is collective
social-life pleasure response to continue collective wellbeing. Collective social-life
stressor that disrupts collective social life consists of disconnection and injustice that
cause the losses of bond and expressive, respectively. The instinctive reaction to collective
social-life stressor is collective social-life stress response, consisting of despair and paranoid
24
to prompt attention to the social-life stressors of disconnection and injustice, respectively, so
the social-life stressors can be dealt with urgently. The action of collective social-life
stressor is collective social-life sin, consisting of disconnection sin and injustice sin. The
fundamental social unit is collective social group. A person who has the collective social
life is a collective lifer. For an example, a woman who is a collective lifer enjoys collective
wellbeing. When injustice induces the loss of her collective wellbeing, she suffers
instinctively from paranoid that prompt attention to the injustice, so she can deal with the
injustice immediately. When she induces injustice, she commits injustice sin that causes
paranoid.
The social-life enhancers for adult masculine social life are systemization and
domination. The instinctive reaction to systemization and domination that enhance
individualistic social life is individualistic social-life pleasure response to continue
individualistic achievement. Individualistic social-life stressor that disrupts
individualistic social life consists of disorganization and repression that cause the losses
of systemization and domination, respectively. The instinctive reaction to individualistic
social-life stressor is individualistic social-life stress response, consisting of anxiety and
unfulfillment to prompt attention to the social-life stressors of disorganization and repression,
respectively, so the social-life stressors can be dealt with urgently. The action of
individualistic social-life stressor is individualistic social-life sin, consisting of
disorganization sin and repression sin. A person who has the individualistic social life is an
individualistic lifer. For an example, a man who is an individualistic lifer enjoys
individualistic achievement. When repression induces his loss of individualistic
achievement, he suffers instinctively from unfulfillment that prompts attention to the
repression, so he can deals with the repression urgently. When he induces repression, he
commits repression sin that causes unfulfillment.
The Properties of Yin and Yang Social Lives
Yin (Collective) Social Life Yang (Individualistic) Social Life

Symbol
Social-life enhancers/pleasure response bond systemization
expressive domination
Social-life stressors disconnection disorganization
injustice repression
Sins disconnection sin disorganization sin
injustice sin repression sin
Stress responses despair anxiety
paranoid unfulfillment
Fundamental Social Unit collective social group individual
Lifer (Person) collective individualistic
Society collective individualistic
The yin and yang social lives in terms of enhancer can be compared with the
Merrill-Reid social style as follows.
25
The Yin Yang Social Lives
Social life Yin Yang

Description collective wellbeing in mostly people individual achievement in mostly task
Behavior kindness expressive discipline strength
Role friend communicator systemizer driver
Idealized Self- loyalist peacemaker idealist leader
Image
The yin passive social life (amiable) involves and is keenly interested in close
relationships with people, so the enhancer is the bond. The corresponding behavior is
kindness toward people. The role for the yin passive social life is friend. A person with
the role of friend can idealize (exaggerate) the role as loyalist.
The yin dynamic social life (expressive) involves in both basic social unit and
intragroup. The enhancer is the expressive in addition to the bond. The expressive
involvement is socially active and broad. The role for the yin dynamic social life is
communicator. A person with the role of communicator can idealize in terms of
exaggeration the role as peacemaker to provide the peaceful environment for expressive
all love ones.
The yang passive social life (analytical) involves and is keenly interested in only
task. The enhancer is the systemization for the intrinsic human capability and desire to
make a system out of various objects. The corresponding behavior is discipline to follow
a well-developed system. The role for the yang passive social life is systemizer. A
person with the role of systemizer can idealize in terms of exaggeration the role as
idealist to have the idealistic system.
The yang dynamic social life (driver) involves in the basic social unit and
intragroup. The enhancer is the domination in addition to the systemization. The
domination involvement is socially active and broad. The corresponding behavior is
mental and physical strength. The role for the yang dynamic social life is driver to
provide the best (dominating) condition to survive and prosper. A person with the role of
driver can idealize in terms of exaggeration the role as leader who will fight for survival
and prosperity.
1.2.4. The Properties of the Harmonious Social Life
The additional social life is the harmonious social life for harmonious cooperation
that exists only in human that has the much larger prefrontal cortex responsible for the
high Flexible in terms of social flexibility in social life. The high Flexible allows the
harmonious social life to minimize conflicts in social interaction. Consequently, the
society with the harmonious social life maximizes acquisition, and minimizes the cost for
individuals in the intragroup interaction, resulting in the most successful society.
However, the harmonious social group size has to be small. The description and the
evolution of harmonious cooperation social life and harmonious society will be discussed
in details in the next sections.
26
The social life system consists of five different combinations of the factors in the
personality system as in the following table.
The Social Life System for Primates
Social lives society social life Merrill-Reid
yin (BWC ) –yang passive-dynamic social style
(SAI) or harmonious (introvert-extrovert) or
cooperation (high flexible Intragroup
openness) interaction among basic
social units
Yin Passive the loose bond Amiable
collective
society
Yang Passive the loose systemization Analytical
individualistic
society
Yin Dynamic the tight expressive Expressive
collective society
Yang Dynamic the tight domination Driver

individualistic
society
Harmonious flexible the harmonious harmony
cooperation society
1.2.4.1. The Origin of the Harmonious Social Life
The harmonious social life that was derived from the unique human evolution to
minimize conflicts in social interactions represents harmonious cooperation. The human
society with the harmonious social life is a highly efficient low-conflict small-group society.
The minimization of conflicts in social interaction enhances cooperation.
Cooperation is important in survival strategies as described by Axelrod and Hamilton's
evolution of cooperation12. To find different strategies for cooperation, they devised the
prisoner's dilemma. The prisoner's dilemma refers to an imaginary situation in which two
individuals are imprisoned and are accused of having cooperated to perform some crime.
The two prisoners are held separately, and attempts are made to induce each one to
implicate the other. If neither one does, both are set free. This is the cooperative strategy
available to both prisoners. In order to tempt one or both to defect, each is told that a
confession implicating the other will lead to his or her release and, as an added incentive,
to a small reward. If both confess, each one is imprisoned. But if one individual
implicated the other and not vice versa, then the implicated partner receives a harsher
sentence than if each had implicated the other.
Among all strategies, TIT FOR TAT is the best strategy. On the first move
cooperate. On each succeeding move do what your opponent did the previous move.
Thus, TIT FOR TAT was a strategy of cooperation based on reciprocity. From the
further analysis of TIT FOR TAT, four features of TIT FOR TAT emerged:
1. Never be the first to defect: indicate eager cooperate
27
2. Retaliate only after your partner has defected: important to detect defection
3. Be prepared to forgive after carrying out just one act of retaliation: minimum
social memory
4. Adopt this strategy only if the probability of meeting the same player again
exceeds 2/3: essentially a strategy for a small social group.
A distinctive character in TIT FOR TAT is eager cooperation as in the first

feature above. It always cooperates first. Such eager cooperation has minimum social
memory to forgive the past defection as in the third feature above. Such eager
cooperation generates a large cohesive domain, resulting in the best strategy. However, if
defection has no consequence as in a large group, TIT FOR TAT does not work as in the
fourth feature above. TIT FOR TAT works only in a small group.
In the yin and yang social lives, the high social barrier from long social memory,
dominance hierarchy, and gender dichotomy excludes eager cooperation in TIT FOR
TAT strategy. To carry out TIT FOR TAT strategy, the evolution of human social life
produced two additional new instincts for enhancer. The two additional new instincts are
the hyper bond instinct and the detective instinct. The hyper bond instinct allows human
to cooperate eagerly, while the detective instinct allows human to detect defection. The
combination of the hyper bond instinct and the detective instinct brings about the
conscience instinct. The conscience instinct is the base for the harmonious social life.
The hyper bond instinct, the detective instinct, and the conscience instinct will be
described in details later.
The Harmonious Social Life
Social life HARMONIOUS COOPERATION

Description maximum eager cooperation without lie: harmonious cooperation (mutual empathy and
empowerment)
Instinct hyper bond Detective
Behavior eager cooperation theory of mind
Idealized Self-Image Harmonist
The social-life enhancer for harmonious social life is harmonious cooperation that
lowers the conflicts in social interaction produces highly productive cooperation among all
individuals in only a small social group, and exists only in human. Harmonious
cooperation consists of hyper bond and detection. (Detection as theory of mind is the
enhancer for the detection of lie within both self and other people.) The instinctive
reaction to hyper bond and detection that enhance harmonious cooperation is harmonious
social-life pleasure response to continue harmonious cooperation. Harmonious social-life
stressor that disrupts harmonious social-life enhancer consists of estrangement and
enlargement that cause the losses of hyper bond and detection, respectively. Enlargement
from a small social group to a large social group causes the disruption of detection, because
in a large social group, a cheater is more difficult to be detected, and is able to avoid the
repetition of cheating to the same person. The instinctive reaction to harmonious social-life
stressor is harmonious social-life stress response, as alienation to prompt attention to the
social-life stressors of estrangement and enlargement, respectively, so the social-life
stressors can be dealt with urgently. The actions of estrangement and enlargement are
estrangement sin and enlargement sin that cause the social-life stress responses of alienation.
28
A person who has the harmonious social life is a harmonious lifer. For an example, a man
who is a harmonious lifer enjoys harmonious cooperation. When estrangement and
enlargement induce the loss of his harmonious cooperation, he suffers instinctively from
alienation that prompts attention to the estrangement and enlargement, so he can deal with
the estrangement and enlargement urgently. When he induces estrangement and
enlargement, he commits estrangement sin and enlargement sin that cause alienation.
Alienation is not a typical mental disorder. Alienation is an existential problem for an
individual to exist in a large and non-harmonious society. There is no distinctive
defensive survival instinct as the mental overreaction to the stressors of estrangement and
enlargement. The reaction is simply changing from the harmonious social life to the yin
or yang social life. The table below describes all three social lives.
Yin (Collective) Yang (Individualistic) Harmonious Social Life
Social Life Social Life
Symbol
Social-life enhancer collective wellbeing individualistic achievement harmonious cooperation
Social-life enhancer bond systemization hyper bond
components expressive domination detection
Social-life stressor disconnection disorganization estrangement antagonism
injustice repression estrangement
enlargement
Sin disconnection sin disorganization sin estrangement sin
injustice sin repression sin enlargement sin
Stress response despair anxiety
paranoid unfulfillment alienation
Fundamental Social collective social individual one-to-one relation
Unit group
Lifer (Person) collective individualistic harmonious
Society collective individualistic harmonious
Different social lives have different rules, so social-life sin as the violation of
rules from a different society is inevitable. To all pigs, eating pork is a sin, and to most
humans, eating pork is not a sin. The human society has different social lives (collective,
individualistic, and harmonious social lives), which have different rules, so social-life
sins are inevitable. The severity of social-life sins decreases with increasing
communication and checks and balances among social lives.
1.2.4.2. Eager Cooperation - The Hyper Bond instinct
Long social memory, dominance hierarchy, and gender dichotomy are important
to maintain a social structure, but they form the social barrier that hinders the free eager
cooperation among the members of society. To promote eager social cooperation, it is
necessary to minimize such social barrier. One way for the minimization is the hyper
bond instinct. Through the hyper bond instinct, the hyper friendly act minimizes the
social barrier. One example of the hyper bond instinct is the frequent sexual activities
among all members of bonobo social group 13 . The sexual activities can be between
couples regardless of ages and genders. They do sexual contacts to greet, to avoid social
conflicts, and to reconcile after conflicts. The hyper friendly act minimizes the social
29
barrier, and enhances social cooperation. For an example, bonobos engage in sexual
activities before eating to avoid conflict during eating. Comparing to chimpanzees,
bonobos are much more peaceful and egalitarian because of this hyper bond instinct.
Another example of the hyper bond instinct is expressed in very enthusiastic greeting
from dogs. This hyper bond instinct is inherited from wolfs that form highly cooperative
society. The domestication of dog for thousands years has enhanced the hyper bond
instinct, resulting in the high cooperation between dog and human.
In human, the hyper bond instinct is expressed as language. Language as an
instinct was proposed by experimental psychologist Steven Pinker 14 . The verbal
communication minimizes effectively social barrier. Human learns language quickly and
early. The human brain encourages language by rewarding language. For an example,
the extremely hyper friendly people are the people with Williams Syndrome, which has
unusually cheerful talkative demeanor and ease with strangers. They have excellent
verbal skills, superior and precocious musical ability, perfect pitch and a good memory
for names and faces. Individuals with Williams Syndrome, however, have higher amount
of fear with non-social encounter. The highly developed human language instinct
indicates the highly developed human hyper bond instinct.
The bond nervous system is described by Simon Baron-Cohen as empathy
circuit 15 , consisting of medial prefrontal cortex (MPFC) orbito-frontal cortex (OFC)
frontal operculum (FO) inferior frontal gyrus (IFG) caudate anterior cingulate cortex
(cACC),anterior insula (AI) right-side temporal–parietal junction (RTPJ) superior
temporal sulcus (pSTS) somatosensory cortex (SMC), inferior parietal lobule (IPL)
amygdala (Amyg). The hyper bond nervous system is hyper active empathy circuit. The
medial prefrontal cortex (MPFC) is highlighted as a hub for social information, and the
area in which our own perspective on events can be compared to that of others. The
orbito-frontal cortex judges social behavior. The frontal operculum is also a part of the
language circuit, and is involved in coding the intentions of others. The inferior frontal
gyrus is involved in the visual recognition of emotions. The caudate anterior cingulate
cortex is involved in the experience of pain in oneself and in others, while the anterior
insula is connected to empathy via awareness of the body. The right-side temporal –
parietal junction judge someone else’s intentions and beliefs in terms of cognitive
empathy. The superior temporal sulcus (pSTS) monitors the direction of someone else’s
gaze. The somatosensory cortex (SMC) is involved in coding a tactile experience of
yourself and someone else. The FO/IFG connects to the inferior parietal lobe, and are part
of the mirror neuron system, which reacts when observing actions in both ourselves and
others. The mirror neuron system is emotional empathy. The amygdala is involved in
emotional learning and recognition.
1.2.4.3. Detection – The Detective instinct
In the advanced stage of verbal communication, a verbal statement can express an

event occurred elsewhere. Since the event occurs elsewhere, a listener has to determine
if the expressed statement is a truth or a lie. The detective instinct for detecting a lie in a
verbal statement is necessary for the advanced stage of verbal communication. The
detective instinct is for subtle lie instead of conspicuous lie, which can be detected easily
without the new detective instinct. The neural network for the detective instinct is called
30
the lie detection neural network. The neural network has been described by Hiram
Brownell and Richard Griffin16 as the neural network for theory of mind. The network
consists of the left brain, the right brain, and the prefrontal cortex as follows.
The Lie Detection Neural Network
left brain right brain
expression statement 1 questionable internal alternative

statement 1 statement 1
prefrontal cortex
statement 2 questionable internal alternative

prefrontal cortex
repeat or conclusion
When a speaker expresses a statement, which describes an event occurred

elsewhere, the statement is registered in the right brain and the left brain. The left brain
has greater cell density and the more gray nonmyelinated fibers for short distant neural
messages, so the left brain can have a good copy of the statement consciously from the
speaker. The right brain, in contrast, has more areas of "associative" with more white
myelinated fibers for long distant neural message. In the right brain, instead of the exact
copy, the statement becomes a questionable statement waiting to be verified. The
questionable statement triggers automatically an internal alternative statement that relates
the event occurred elsewhere. The association of the original statement and the
alternative statement can be very weak. In the right brain, the questionable statement and
the alternative statement coexist. The prefrontal cortex examines the coexisting
statements along with other information to determine the correct statement. The correct
statement is realized by the left brain consciously as the statement 2. The statement 2 can
undergo lie detection again or can become the conclusion.
The reverse of the lie detection neural network is the lie making neural network as
below.
31
The Lie Making Neural Network
left brain right brain
statement 1 changeable internal alternative

prefrontal cortex
statement 2 Changeable internal alternative

prefrontal cortex
expression repeat or conclusion
In the lie making network, the statement 1 appears consciously in the left brain.
The statement 1 becomes the changeable statement 1 in the right brain. The changeable
statement in the right brain triggers automatically the internal alternative statement 1.
The prefrontal cortex examines the coexisting statements in the right brain to determine
the appropriate statement, which is realized consciously in the left brain as the statement
2. The statement 2 can undergo another lie making process or be the conclusion. The
conclusion is then expressed.
The lie detection neural network is for a subtle lie, and it is not needed for a
conspicuous lie, which contradicts immediate observable evidences. Equally, a lie
making neural network is for making a subtle lie, and it is not needed for making a
conspicuous lie. Conspicuous lie can be detected and made in the left brain.
The combination of the lie detection neural network and the lie making neural
network brings about theory of mind that a person believes that the other people have the
mind to lie and to detect a lie that the person makes.
Automatic triggering of alternative statements in the right brain becomes the base
for holistic thinking that requires a broad and non-obvious thinking. Automatic
triggering of alternative statement in the left brain becomes the logical thinking that
requires a narrow sequential thinking. The principle of humor is that subtlety in humor
can be figured out by the right brain, not the left brain. When the subtlety is explained
completely and logically by the left brain, the humor is no longer funny.
1.2.4.4. The Conscience Instinct
32
Theory of mind derived from the detective instinct is that a person believes that
the other people have the mind to lie and to detect a lie that the person makes. The
combination of the hyper bond instinct and theory of mind derived from the detective
instinct brings about the conscience instinct that is the instinct for maximum eager
cooperation without lie that takes advantage of cooperation for selfish reason. People
feel guilty about cooperation with lie, and feel other people should feel guilty about
cooperation with lie. The conscience instinct as the self-regulation of cooperation results
in maximum eager cooperation without lie, leading to harmonious cooperation (mutual
empathy and empowerment). Mutual empathy is love, while mutual empowerment is
diligence. The result is the harmonious social life. The people with the harmonious
social life are harmonists. The society with the harmonious social life is the harmonious
society.
This harmonious social life as the innate goodness was described by Mencius, the
second most important saint in Confucianism.
Mencius said: .... Everyone has the heart of sympathy, everyone has the heart of
knowing shame, everyone has the heart of respect, and everyone has the heart of
knowing right and wrong. The heart of sympathy is a benevolent, the heart of
knowing shame is righteousness, the heart of respect is propriety, and the heart of
knowing right and wrong is wisdom. Benevolent, righteousness, propriety, and
wisdom that are not injected from outside were in us originally. Only we have not
comprehended them. Thus, we can get them through search, and we can lose
them through abandonment....” (Mengzi, chapter: human innate goodness)
Benevolent and propriety come from the hyper bond instinct of the conscience instinct,
while righteousness and wisdom come from the detective instinct (theory of mind) of the
conscience instinct.
The chart for the summary of the relationship between psychology in terms of the
five factors, social life, and social structure is as below.
33
THE FIVE FACTORS IN SOCIAL LIFE
social role social relationship social unit intragroup Social flexibility

(Bond- (Wellbeing- (Collectiveness- interaction (Rigid-Flexible)
Systemization Achievement) individual) (Passive-Dynamic)
• yin (Bond-Wellbeing-Collectiveness = collective wellbeing for social bond) and

yang (Systemization-Achievement-Individual = individualistic achievement for
systemization)
• Passive – Dynamic intragroup interaction
• harmony = high Flexible to minimize conflicts in social interactions
SOCIAL LIFE
yin passive yin dynamic harmonious yang dynamic yang passive

social life social life social life social life social life
(amiable) (expressive) (driver) (analytical)
bond expressive hyper bond + detection domination systemization
SOCIAL STRUCTURES
the loose the tight collective the harmonious the tight the loose
collective society society individualistic individualistic
society society society
34
2. The Evolutional Origin
The three-branch structural theory is derived from the social-life biological evolution,
including ape evolution and hominid evolution. During ape evolution, the harmonious
social life started to emerge. During hominid evolution, the harmonious social life based on
the conscience instinct fully developed.
2.1. Ape Evolution
Early apes evolved during the Miocene epoch from 25 Ma (million years ago) to 5
Ma. Miocene warming began 21 Ma allowed tropical forests to prevail in Eurasia and
Africa. The early ancestors of apes migrated to Eurasia from Africa about 17 Ma. Apes
evolved in Eurasia. Miocene warming continued until 14 Ma, when global temperatures
took a sharp drop. As a result, some apes migrated south into tropical forests in Africa. By
8 Ma, temperatures dropped sharply once again. Consequently, apes became extinct except
in tropical forests in Southeast Asia and Africa. In Africa, the climate got even cooler and
dryer and the forest patches shrank. By the end of the Miocene, East Africa had become
mostly open grassland. About 2 Ma, a significant drying occurred in Africa.
Cooling and drying cause the change in the density and type of trees in forest and the
changes from forest to woodland, grassland, and desert. The difference between woodland
and dense forest is in the canopy. Forest trees are tall and dense enough to hide most of the
sky, while woodland trees are sparse enough for the sky to be visible and grass and brush to
grow on the ground. Grassland has tall grass with few trees. Eventually, tropical forests are
limited to a tight band around the equator. The original apes were arboreal animals in dense
forest, adapting to life in the trees in dense forest that provided both food resource and
security. Different apes evolved to adapt to the changes in environments.
The family Hominidae (great apes) includes five apes: orangutans, bonobos,
gorillas, chimpanzees, and humans. The most recent common ancestor of the Hominidae
lived some 13 Ma, when the ancestors of the orangutans by the analysis of DNA diverged
from the ancestors of the other four apes, which are in the subfamily Homininae. About
7 Ma, the ancestors of gorillas diverged from the ancestors of the three other apes, which
are in the tribe Hominin. About 6 Ma, the ancestors of humans diverged from the other
two apes, which are in the genus Pan. About 2 Ma, bonobos and chimpanzees diverged.
The divergences in DNA coincide with the significant changes in climate.
2.1.1. The Original Ape: the solitary ape
The original great ape existed before 13 Ma, when the warm and wet climate
allowed tropical forest to prevail in Eurasia. It was the orangutan-like common ancestor
with the best food resource and security from dense forest. The orangutan-like common
ancestor did not migrate to Africa. Apes evolved a new way of moving around in the trees –
brachiation that is arm-over-arm swinging from one branch to another. Brachiation evolved
as a way to get at fruits that were at the very tips of branches. This allows apes to get at
fruits that a monkey cannot reach. Apes have larger brains than monkeys. Gestural
communication is virtually limited to great apes.
As the orangutan-like common ancestor, current orangutan is the solitary ape that
has the loose social structure without the need of the support of tight social group. They are
35
currently found only in rainforests on the islands of Borneo and Sumatra. Orangutan is the
largest arboreal animals in forest, adapting to life in the trees in dense forest that provides
both food resource and security. Orangutans are the most arboreal of the great apes,
spending nearly all of their time in the trees. Every night they fashion sleeping nests from
branches and foliage. They are more solitary than other apes; males and females generally
come together only to mate. There is significant sexual dimorphism. Orangutans primarily
eat fruit.
2.1.2. The First Split: the peacemaking ape
The Miocene warming began 21 Ma and continued until 14 Ma, when global
temperatures took a sharp drop. About 13 Ma, the slight decrease in of tree-density in
forest by climate change caused the first split from the orangutan-like common ancestor to
produce the bonobo-like common ancestor with the second best food resource and security.
It was necessary to have the support of social group for the procurement of food and for
protection in this environment. With the support of social group, food and security posted
no serious problems without the strong need to fight for food in a social group. As a result,
as the bonobo-like common ancestor, bonobo is the peacemaking ape that has the matriarch
collective society for collective wellbeing. Bonobos are now found in the wild only in the
dense tropical forest south of the Congo River. Genetically modern bonobo is exactly as
close to modern human as modern chimpanzee.
For peacemaking, bonobo has “hyper bond” as shown in the frequent sexual
activities among all members of bonobo social group17. The sexual activities can be
between couples regardless of ages and genders. They do sexual contacts to greet, to
avoid social conflicts, and to reconcile after conflicts. The hyper friendly act minimizes
the social barrier, and enhances social cooperation. For an example, bonobos engage in
sexual activities before eating to avoid conflict during eating. On the other hand, De
Waal pointed out that 'sex for peace' precisely because bonobos have plenty of conflicts.
There would obviously be no need for peacemaking if they lived in perfect harmonious
cooperation.
Bonobo walks upright approximately 25% of the time during ground locomotion. At
the time of the split, its quadrupedal ground locomotion was orangutan-like forelimb fist or
palm walking instead of the predominant use of knuckles developed later as characteristic of
gorillas and the chimpanzees. Like human, bonobo has relatively small canines. These
physical characteristics and its posture, give bonobo an appearance more closely resembling
humans than that of chimpanzee.
2.1.3. The Second Split: the loyal ape
By 8 Ma, temperatures dropped sharply once again. The further decrease in tree-
density in some forests by further temperature drop caused the second split from the
bonobo-like common ancestor to produce gorilla in diverse forests in about 7 Ma. In some
regions in Africa, dense forest turned into diverse forest with various tree-densities. Gorilla
is the loyal ape that has the patriarch collective society for collective wellbeing with strong
loyalty to the dominatingly large male leader for protection.
Gorillas are the largest of the living primates. Instead of relying trees for protection,
gorillas rely on their physical sizes for protection. Relying on physical size for protection
was adaptive to diverse forests with various tree-densities. Large gorillas could not climb
36
trees easily, so gorillas were ground-dwelling. Gorillas move around by knuckle-walking.
Gorillas are shy and peaceful vegetarians. Diverging from the bonobo-like common
ancestors, early gorillas ancestors were basically the dominatingly large bonobos. Gorillas
today live in tropical or subtropical forests in different parts of Africa.
In social group, a silverback is the strong, dominant troop leader. He typically leads
a troop (group size ranges from 5 to 30) and is in the center of the troop's attention, making
all the decisions, mediating conflicts, determining the movements of the group, leading the
others to feeding sites and taking responsibility for the safety and well-being of the troop.
All members of a social group are loyal to the dominatingly large silverback.
2.1.4. The Third Split: the harmonious ape
The progressive drying and cooling turned parts of forests in Africa into woodlands.
The appearance of woodland caused the third split from the bonobo-like common ancestor
to produce the bipedal human ancestor, who used free hands for the improvement in
gestural communication to survive in hospitable woodland. Early human ancestors were
basically bipedal bonobos whose habitat changed from hospitable forest to hospitable
woodland. Free hands from bipedalism allowed continuous gestural communication
during walking. The improvement in communication led eventually to the harmonious
society. Human was the harmonious ape.
Ardi (Ardipithecus ramidus) 18, the oldest human skeleton discovered, lived in 4.4
Ma. Similar to other apes, Ardi's skull encased a small brain – 300 to 350 cc. Ardi’s feet
had a stout opposable big toe for climbing trees. She lived in grassy woodland with patches
of denser forest and freshwater springs. Woodland allowed increasingly amount of food
from bushes and low branches, which could be seen and reached from the ground.
Chimpanzees today move on two legs most often when feeding on the ground from
bushes and low branches. In the same way, feeding on fruits from bushes and low
branches, Ardi moved on two legs often. When chimpanzees today are under duress from
a poor fruit season, they break up into smaller foraging units that scour the environment
more thoroughly. In the same way, Ardi and the members of her social group fanned out
to find food. Individuals could communicate with one another by vocal/gestural
communication. Bipedal Ardi’s free hands allowed individuals from the searching group
to communicate continuously and precisely during walking. (Without bipedalism, apes
cannot walk and do gestural communication at the same time continuously.) Such
effective coordination by vocal/gestural communication allowed them to find food
efficiently. The effective coordination also allowed them effectively escaping from
predators.
They climbed trees mostly at night, for high branch fruits, and for safety. The
tree-density was high enough, so they had easy access to trees to escape from predators,
and did not need the rapid movement of quadrupedal locomotion, such as knuckle
walking, to escape from predators. This initial woodland habitat was quite hospitable for
early bipedal hominid. Bipedalism might possibly happen in a number of locations with
similar hospitable woodland environment. Early human ancestors were basically bipedal
bonobos whose habitat changed from hospitable forest to hospitable woodland.
Gorillas did not develop bipedalism, because instead of searching for high quality
food, such as fruits, gorillas today eat abundant low quality foods such as leaves, when
high quality is not readily available. Gorillas today do not break up into smaller foraging
37
units that scour the environment more thoroughly. As seen later, chimpanzees did not
develop bipedalism, because they needed knuckle walking to escape from predators and
for the large foraging ranges in inhospitable woodland as the initial habitat. In
inhospitable woodland, bipedal walking initially was not fast enough to escape from
predators, and initially was not efficient enough for the large foraging ranges to survive.
The continuous gestural communication allowed improved explanation gestural
communication for improving mutual understanding and the improved cooperative
gestural communication for establishing elaborate social rules. The improvement in
communication reduced conflicts by the improvement of understanding among them and
the establishment of some elaborate social rules.
The primitive gestural communication emerged first involved the primitive natural
gestures of pointing and pantomiming. Such primitive gestural communication did not
require the large expansion of the brain. What robust vocal/facial/gestural
communication needed was pleasure connecting with vocal/facial/gestural
communication. For bonobos, hyper bond for peacemaking is expressed by causal sexual
contact that gives them pleasure. Unlike other apes, humans, including babies, enjoy
gestural/facial/vocal communication, such as dancing, singing, and talking. The
pleasurable vocal/facial/gestural communication of early human ancestors gradually
replaced pleasurable casual sexual contact of the bonobo-like common ancestors as
pleasurable way to bond with one another. By the time of Ardi, pleasurable causal sexual
contact disappeared, and replaced by pleasurable vocal/facial/gestural communication.
Instead of group sex for peacemaking, human ancestors, like Ardi, had group dancing and
group singing for peacemaking. The disappearance of casual sexual contact allowed
human ancestors to develop monogamy for pair bonding. Communication became not
only useful but also pleasurable. Communication became frequent. Communication
became sharing information both related and unrelated physical needs. The human
ancestors, like Ardi, evolved from the merely peacemaking bonobo-like common
ancestors to the harmonious hominids as shown in the absence of large sharp canine teeth
(fangs) for fighting. Other apes, particularly males, have thick, projecting, sharp canines
that they use for displays of aggression and as weapons to defend themselves. Such
harmonious coherent social group improved its ability to find and collect food and to fend
off predators, resulting in improved chance for survival in woodland.
The human ancestors inherited good gestural communication from the bonobo-
like common ancestors as shown by Amy Pollick and Frans de Waal in “Ape Gestures
and Language Evolution” 19 . Gestural communication is virtually limited to the
Hominoidea (great apes). Chimpanzees beg other chimpanzees for food by approaching
them with open hands. Gestures seem less closely tied to specific emotions, hence they
permit greater cortical control than other forms of communication. They compared
bonobos and chimpanzees. They found that facial/vocal displays were used very
similarly by both ape species, but bonobos showed greater flexibility in gestural
communication than chimpanzees and were also the only species in which multimodal
communication (i.e., combinations of gestures and facial/vocal signals) added to
behavioral impact on the recipient. The bonobos' variable gestural repertoire and high
responsiveness to combinatorial signaling indicate that the human ancestors came from
the bonobo-like common ancestors. The development of free hands for the improvement
38
of gestural communication was a natural extension of the gestural communication from
the bonobo-like common ancestors.
The connection between human communication and human cooperative
infrastructure is shown by Michael Tomasello in “Origins of Human Communication” 20
Tomasello proposes that the most fundamental aspects of uniquely human
communication are biological adaptations for cooperative social interaction. The
cooperative infrastructure in human hominid ancestors was inherited from the bonobo-
like common ancestors who were the peacemaking apes. Gestural communication by
free hands from bipedalism improved greatly such cooperative infrastructure. No other
animals develop such human-like communication.
Gestural communication served as a stepping stone for the evolution of human
symbolic communication. Gesture production in humans is so automatic that it is
relatively immune to audience effects: blind subjects gesture at equal rates as sighted
subjects to a known blind audience. Gestural communication as gestural language is the
predecessor of spoken language21. The generally right-handed dominant hominid caused
the development of the gestural language area (Broca’s area) in the left-brain that eventually
developed into the part for the spoken language later. In the study by Hickok, Bellugi and
Klima22 , the impairment for sign language patients was identical with that of speaking
patients. At the hemispheric level the neural organization of sign language is
indistinguishable from that of spoken language.
2.1.5. The Fourth Split: the aggressive ape
Near the central Africa about 2 million years ago, the inhospitable woodland from
the further decrease in tree-density caused the fourth split from the bonobo-like common
ancestor to produce chimpanzee. Chimpanzee is the aggressive ape that has the patriarch
individualistic society with individual and group aggression to survive in inhospitable
woodland. The initial tree-density in the initial habitat of chimpanzees was the lowest
among the five apes.
Anatomical differences between chimpanzee and bonobo are slight, but in sexual
and social behaviors there are marked differences. Bonobos live in the tropical rain forests
with relatively sufficient food and security. Chimpanzees live in the tropical woodland
savannah around the equatorial portion of Africa. Chimpanzees travel around 3 miles a day
for food and water, whereas bonobos have hardly been noted to travel more than 1.5 or 2
miles a day. Individual and group aggression of male chimpanzees became the mean to
survive in such inhospitable woodland. Chimpanzees cannot abandon quadrupedal
locomotion and its speed advantages because of their large foraging ranges and
susceptibility to predation. Diverging from the bonobo-like common ancestors, early
chimpanzee ancestors were basically the aggressive bonobos whose habitat changed from
hospitable forest to inhospitable woodland.
Chimpanzees have the patriarch individualistic society with the competitive
hierarchy. Primatologist Frans de Waal described male chimpanzees in Chimpanzee
Politics23. The male chimpanzees fight to be the number one. A leader is under constant
challenge. A leader is deposed after the other male chimpanzees have formed alliance
and ganged up against the leader. In the wild, male chimpanzees are extraordinarily
hostile to males from outside of the social group. Male patrolling chimpanzees attack and
often kill the neighboring male chimpanzee outsider who might be traveling alone. On
39
the contrary, bonobo males or females prefer sexual contact to violent confrontation with
outsiders.
In summary, the decrease of tree-density of dense forest in Africa by climate
change generated the environments for ape evolution. The decrease of tree-density
decreased food resource and security for apes. The orangutan-like common ancestors
had the best food resource and security in dense forest. The bonobo-like common
ancestors compensated the decreased food resource and security from the decreased tree-
density with the support of the peacemaking social group. Gorilla compensated the
further decreased food resource and security by following dominatingly large male leader
for protection. Humans compensated the further decreased food resource and security
with improved gestural communication by free hands from bipedalism. Chimpanzees
compensated the further decreased food resource and security with individual and group
aggression of male chimpanzees. Each species of apes made its initial niche divergence
from the previous species to fit its initial environment. Each species stays the same,
continues to evolve, diverges, or becomes extinct in the subsequent environment.
The diagram and the table of ape evolution and social structures are listed below.
Ape Evolution and Social Structures

orangutan-like common ancestor (loose society)
Family Hominidae
13 million years ago (Ma)
orangutan (loose society)bonobo-like common ancestor (matriarch collective) Subfamily Homininae
7 Ma Tribe Hominin
gorilla (patriarch collective society)

6 Ma Genus Pan
human (harmonious society)
2 Ma
chimpanzee (patriarch individualistic society) bonobo (matriarch collective society)

Ape Evolution
History Initial Habitat Characteristic Social Structure

(1 = best food resource and
security)
Orangutan the original ape dense forest/tree the solitary ape loose society
(> 13 Ma) (1)
Bonobo the first split dense forest/tree the peacemaking matriarch collective
( 13 Ma) (2) ape society
Gorilla the second split diverse forest/ground the loyal ape patriarch collective
( 7 Ma) (3) society
Human the third split (6 hospitable woodland/ground the harmonious harmonious society
Ma) (4) ape
Chimpanzee the fourth split Inhospitable woodland/tree the aggressive ape patriarch
(2 Ma) (5) individualistic society
40
2.2. Hominid Evolution
Human social lives are derived from social-life biological evolution, including ape
evolution and hominid evolution. During ape evolution, the harmonious social life started to
emerge. During hominid evolution, the harmonious social life based on the conscience
instinct was fully developed.
Human is Homo sapiens, which is the only non-extinct species of hominids.
Hominid evolution started from woodland in Africa. From 6 Ma to 2 Ma, the drier and
cooler climate progressed slowly. By around 6 Ma to 2 Ma in Africa, an apelike species
had evolved with two important traits that distinguished it from apes: (1) bipedalism and (2)
small canine teeth.
The two most complete skeletons for early hominids are Ardi and Lucy
(Australopithecus afarensis) 24. Ardi (45% complete skeleton) is estimated to be 4.4 million
years ago. (Similar to other apes, Ardi's skull encased a small brain – 300 to 350 cc.) She
lived in grassy woodland with patches of denser forest and freshwater springs. The further
decrease in temperature and rain decreased food resource and security as shown in Lucy
(40% complete skeleton) in 3.2 million years ago. (The brain size is 450-530cc.) The
environmental pressure led to the small expansion of the brain as shown in the larger brain
in Lucy than in Ardi.
After about 2.8 Ma, in East Africa east of the African Rift System, the
environment pressure came from the climate fluctuation and significant drying. During
this period, parts of forest and woodland turned to grassland. Without the protection of
forest, the bipedal hominid in the open grassland faced predators from both large dangerous
animals 25 and intense inter-group competition. The climate fluctuation and open grassland
forced hominids to evolve quickly in terms of the brain size to thrive in diverse
environments including forests, woodlands, and grassland savannas. It involved the
usage of tools and the emergence of the highly efficient cooperative harmonious society
based on the conscience instinct as the combination of hyper bond and theory of mind for
social cooperation. The usage of tools and the highly efficient cooperative harmonious
society allowed human to thrive in diverse environments.
With bipedalism, the walking hands turned into free hands that allowed the potential
for many usages. For the Australopithecines, the usage is gestural language to improve
communication for survival as discussed previously. The brain size was only slightly larger
than other apes.
In the next 2 million years, the Australopithecine evolved into the Homo with larger
brain than its predecessor. The next most significant gradual change of hominid evolution is
the conversion of free hands into manipulative hands with precision grip resulting in the
acquisition of tool-use and making. The most primitive stone tool-use hominid family is
Homo habilis in about 2.2-1.6 Ma. (The brain size is 750-850cc.) Because tool-use and
making required thinking and precision manipulation, the competitive advantage of the tool-
use and making resulted in the rapid expansion of the brain for tool-use and making. The
use of tools allowed hominids to hunt and butcher animals, which provided the nutrients for
the brain.
Eventually, (1.9-0.1 Ma), Homo erectus had not only perfected stone tools
considerably but had also learned how to control and use fire. (Homo habilis and Homo
erectus coexisted. The brain size is 1000-1250 cc.) The hearth for fire and the gathering for
41
cooperative tool manufacture promoted the development of social organization. The
competitive advantage of social organization resulted in the rapid development of spoken
language to aid gestural language in the same area of the brain. The bone structures of
Homo erectus showed signs for commanding speech. For speech, Homo erectus had a
larynx with an equivalent position to that of an 8-year-old modern child 26. Both brain-size
and the presence of the Broca's area also support the use of articulate language27.
The competitive advantage of the spoken language led to theory of mind as
mentioned before. Ardi already had vocal/facial/gestural communication as hyper bond.
The combination of hyper bond and theory of mind from theory of mind led to the
conscience instinct that is maximum eager cooperation without lie. The social life is the
harmonious social life in the harmonious society. Homo erectus was probably the first
hominid to live in small, familiar band-societies similar to modern hunter-gatherer band-
societies28.
Language alone cannot solve all social conflicts to achieve maximum eager
cooperation without lie, so it is necessary to control social conflicts by will. The social
behaviors were still affected greatly by the instincts from the old non-harmonious social
lives that hinder frequently maximum eager cooperation without lie. The competitive
advantage of the harmonious society (TIT FOR TAT strategy as the best strategy) resulted
in the expansion of the prefrontal cortex to control the non-harmonious instincts. As the
brain had tripled in size during human evolution, the prefrontal cortex had increased in
size six fold. The prefrontal cortex in humans occupies a far larger percentage of the
brain than any other animal. Adult humans with injury in the prefrontal cortex know what
to do for socialization, but do not have the will to do for socialization. Therefore, the
conscience instinct can be divided into the conscience intelligence for the knowledge of
socialization and the conscience will to control the non-harmonious instincts to achieve
maximum eager cooperation without lie. A large part of the prefrontal cortex is for the
conscience will connecting emotion and instinct areas in the brain.
The competitive advantage of the harmonious society filtered out the less
harmonious people and social groups (trouble makers) who were marginalized or forced
to move out of the harmonious society. The remaining people with the harmonious social
life continued to evolve into even more harmonious social life, and the less harmonious
people and groups continued to be marginalized or move out. The technological and
social 29 selections generated the unusually fast evolution of the hominid brain.
Eventually, the most technologically advanced and harmonious hominid, Homo sapiens,
emerged in Africa where the harmonious society originated. This social movement
follows exactly the outcome for the TIT FOR TAT strategy as the best strategy to defeat
all other strategies. The earliest Homo sapiens found in Ethiopia were dated to be about
200,000 years old. (The brain size is 1,350 cc.) The brain of Homo sapiens reaches the
maximum efficiency in terms of size and complexity. Any additional size and
complexity to achieve higher harmonious social life are counter-productive30, so Homo
sapiens have the maximum harmonious social life rather than the ideal harmonious social
life.
The genetic psychological reinforcement of the harmonious social life is achieved
by both the positive good feeling in practicing the harmonious social life and the negative
bad feeling in violating conscience for the harmonious social life. For the detective
instinct in conscience, the automatic emergence of shame and uneasiness in lying is the
42
negative bad feeling in violating conscience. Such bad feeling of lying moves people
toward honesty. For hyper bond in conscience, the automatic emergence of miserable
feeling in loneliness steers people toward social connection. Psychologist John Cacippo31
finds that prolonged loneliness can be as harmful to health as smoking or obesity. Since
conscience involves significantly the prefrontal cortex, loneliness impairs the
performance of the prefrontal cortex, such as in logical reasoning32. Such harmful and
miserable effect of loneliness indicates the strong preference of social connection through
the harmonious cooperation in a social group for our primitive ancestors.
In summary, walking hands turned into free hands by bipedalism. Free hands
allowed improved gestural language that became the expression of hyper bond. Such
evolution took place in woodland without the requirement of additional brain expansion
for intelligence. In the highly impoverished and insecure open grassland, the brain
started to expand as free hands evolved into manipulative hands to make improved tools.
The appearance of very useful spoken language greatly accelerated the expansion of the
brain. The spoken language became the expression of theory of mind as theory of mind
that exists only in human. The combination of hyper bond and theory of mind resulted in
the conscience instinct. The enhanced conscience instinct came from the expansion of
the prefrontal cortex to control the non-harmonious instincts. Hominid evolution is the
evolution of the conscience instinct. In human evolution, the feminine collective, the
masculine individualistic, and the neutral harmonious social lives are active in survival of
offspring, in reproduction to produce offspring, and in reducing the conflicts in
reproduction and survival, respectively. The harmonious social life is unique among all
animals, resulting in a highly efficient low-conflict human small-group society.
Hominid evolution as the evolution of the conscience instinct is as follows.
Hominid Evolution: The Evolution of the Conscience Instinct

walking hands (bonobo-like common ancestor)
bipedalism
free hands for gestural language as hyper bond
(non-Homo hominids 6-1 Ma)
manipulative hands for tool (Homo habilis 2.2-1.6 Ma)
speech for theory of mind (Homo erectus 1.9-0.1 Ma)
hyper bond theory of mind (detective instinct)
conscience instinct
extra prefrontal cortex
enhanced conscience instinct (Homo sapiens <0.2 Ma)
conscience intelligence conscience will
43
3. The Interactions of Social Lives
Freud’s structural theory divides the psyche into the id, the ego, and the super-ego.
The id is the source of psychological energy derived from instinctual needs and drives. The
superego is the internalization of the conscious extenuated by rules, conflict, morals, guilt,
etc. The ego develops slowly and gradually, being concerned with mediating between the
urgings of the id and the realities of the external world; it thus operates on the reality
principle. Essentially, id represents the cognition- emotion part of the brain in the cortex
and the limbic system, superego represents the control part of the brain in the prefrontal
cortex that control cognition and emotion, and ego represents the process of the interaction
between the cognition-emotion part (id) and the control part (superego). Freud’s
psychoanalysis deals with the psyche interactions among id, superego, and ego.
The three-branch structural theory for human social interactions consists of the yin
harmonious cooperation. The human society with the harmonious social life is a highly
efficient low-conflict small-group society. All people have the three social lives in different
proportions.
3.1. The Interaction of the Social Lives
3.1.1. The Interaction of Social Lives in an Individual
An exclusive social lifer lives in an exclusive one social life with deliberate
exclusion of other social lives. An exclusive social lifer requires maintaining allowed
pleasure response, forbidden pleasure response, forbidden sins, allowed sins, and acceptable
stress responses at the same time as follows.
44
Exclusive Social Lifer
Exclusive Collective Exclusive Individualistic Exclusive Harmonious

Social Lifer Social Lifer Social Lifer
allowed pleasure bond systemization hyper bond
response from expressive domination detection
forbidden pleasure systemization bond bond
response from domination expressive expressive
hyper bond hyper bond systemization
detection detection domination
forbidden stressors disconnection (sin) disorganization (sin) estrangement (sin)
(sins) injustice (sin) repression (sin) enlargement (sin)
stress responses from despair anxiety
forbidden stressors paranoid unfulfillment alienation
(sins)
allowed stressors (sins) disorganization (sin) disconnection (sin) disconnection (sin)
repression (sin) injustice (sin) injustice (sin)
estrangement (sin) estrangement (sin) disorganization (sin)
enlargement (sin) enlargement (sin) repression (sin)
acceptable stress anxiety despair despair
responses unfulfillment paranoid paranoid
anxiety
alienation alienation unfulfillment
A typical collective social lifer is Confucius. Confucius obtained happiness from

collective wellbeing in terms of bond and expressive for society and family. He did not
obtain happiness from individualistic achievement in terms of systemization and
domination, and from harmonious cooperation in terms of hyper bond and detection. He
strongly opposed disloyalty in terms of disconnection and injustice stressors, and avoided
disconnection and injustice sins. Disconnection and injustice sins cause the guilt as
despair and paranoid stress responses. Disconnection and injustice stressors cause
despair and paranoid stress response. He allowed disorganization by disliking precise
and systematic legal laws to maintain morality, allowed repression against individual
prominence, allowed external appropriate appearance to hide inner estrangement, and
allowed the formation of a large social group. He accepted the stress responses of
anxiety from imprecise morality without precise and systematic legal laws, unfulfillment
from the repression of individual prominence, alienation from inner estrangement and in
a large social group. The pleasure response from bond and expressive overcomes the
stress responses of anxiety, unfulfillment, and alienation. The exclusive collective social
life is the devotional life for a social group.
A typical exclusive individualistic social lifer is Plato. Plato obtained happiness
from individualistic achievement in terms of systemization and domination for highly
systematic mathematical and philosophical systems and endless search for the best
perfect system. He did not obtain happiness from collective wellbeing in terms of bond
and expressive, and from harmonious cooperation in terms of hyper bond and detection.
He strongly opposed disorganization and repression stressors, and avoided
disorganization and repression sins. He allowed disloyalty in terms of disconnection as
that his teacher, Socrates, and some of his followers were put to death for disloyalty. He
allowed injustice by believing in the hierarchy based on individualistic achievement,
45
allowed the endless and systematic search for the best at the expense of inner harmony,
and allowed the formation of a large social group. He accepted the stress responses of
despair from disconnection, paranoid from injustice, alienation from inner estrangement
and from a large social group. The pleasure response from systemization and domination
overcomes the stress responses of despair, paranoid, and alienation. The exclusive
individualistic social life is the ascetic life to seek perfection endlessly.
A typical exclusive harmonious social lifer is Buddha. He obtained his happiness
from harmonious cooperation in terms of hyper bond and detection for compassion to all
living organism and detecting impermanence and imperfection. He did not obtain his
happiness from collective wellbeing in terms of bond and expressive, and from
individualistic achievement in terms of systemization and domination. He gave up the
life of the individualistic achievement of prince, and became a lowly monk. He lived in a
harmonious life in a small harmonious social group as monastery. He strongly opposed
estrangement and enlargement stressors, and avoided estrangement and enlargement sins.
He allowed disloyalty in terms of disconnection to gods by marginalizing gods, allowed
injustice by living outside of man society, allowed imperfection because to him,
everything is impermanent and imperfect, allowed repression of individualistic
achievement. He accepted the stress responses of despair from disconnection, paranoid
from living outside of main society, anxiety from imperfection, and unfulfillment from
the absence of individualistic achievement. He viewed perfection from systemization as
illusion, considered domination as greed, and regarded the extinction (repression) of the
drive for domination and perfection as nirvana. The happiness from hyper bond and
detection overcomes the stress responses of despair, paranoid, anxiety, and unfulfillment.
The exclusive harmonious social life is the harmonious life in a small social group.
An exclusive collective social lifer lives a devotional life for a social group, but
avoids an ascetic life to seek perfection endlessly and a harmonious life in a small social
group. An exclusive individualistic social lifer lives in an ascetic life to seek perfection
endlessly, but stays away from a devotional life for a social group and a harmonious life
in a small social group. An exclusive harmonious social lifer lives in a harmonious life in
a small social group, but shuns a devotional life for a social group and an ascetic life to
seek perfection endlessly.
In the postmodern society, a person likely assumes multiple roles for all three
social lives, and cannot simply shun any one of social lives. Therefore, a person lives in
a devotional life for the family, an ascetic life to seek perfection endlessly at work, and a
harmonious life in a religious small group and privately in meditation. The person lives
in different social lives for different social situations. Without focusing in one social life,
the person is simply an ordinary good person without reaching the level of sainthood as
Confucius, Plato, and Buddha.
3.1.2. The Interaction of Social Lives among Individuals
The most important interaction among individuals is love that keeps individuals
close together. Love can be divided into the mutual sexual attraction, the mutual
expressive bond, and the unconditional mutual bond, relating to the individualistic social
life, collective social life, and the harmonious social life, respectively. The mutual sexual
attraction is for the competition of sexual reproduction. In the competition of sexual
reproduction, a person is attracted to the best available mate with whom the best and the
46
most children can be produced. Typically, the best available female mate is healthy,
fertile, and young, while the best available male mate is a healthy, fertile, and good
provider. The mutual sexual attraction allows the partners to be close together as the best
possible pair for reproduction. Since the mutual sexual attraction involves the
competition for the best available mate, domination-repression in the individualistic
social life is an important factor.
The mutual expressive bond is for the expressive in a social group. The core of
the mutual expressive bond is the mother-child bond. Since all adults and older siblings
have expressive responsibilities in a social group, the mutual expressive bond is extended
to all members in a social group. The mutual expressive bond keeps people close
together as the best way for expressive to survive as a social group. The mutual
expressive bond does not contain the mutual sexual attraction. Unlike the mutual sexual
attraction, the mutual expressive bond does not involve competition where domination-
repression is an important factor. The mutual expressive bond decreases significantly,
when a child becomes an independent adult, so the mutual expressive bond is dependent
on a person in a specific form. The mutual sexual attraction and the mutual expressive
bond are the basic loves to keep people close together for reproduction and survival.
Relating to the harmonious social life, the unconditional mutual bond is unique in
human. It comes from hyper bond in the harmonious social life. For hyper bond, a
person can be a friend for no particular purpose, such as reproduction and expressive, and
the mutual bond is unconditional. The unconditional mutual bond keeps people close
together for no particular purpose. Unlike the mutual sexual attraction, the unconditional
mutual bond of a committed couple does not have the competition for the best available
mate. Unlike the mutual expressive bond, the unconditional mutual bond of a committed
couple is not dependent on a person in a specific form. Typically, the unconditional
mutual bond is formed in a small social group where unrelated people form strong bond
automatically and unconditionally. A small social group can be a religious small group
with a strong faith and a military small unit in combat.
An additional love is the mutual ambiguous bond for close friendship. Friendship
is the ambiguous all-in-one bond that combines two or three of the mutual sexual
attraction, the mutual expressive bond, and the unconditional mutual bond without
committing to any one of the three loves. The mutual ambiguous bond can behave as the
transitional or backup state for the other three loves. The mutual ambiguous bond of the
same sex can be the combination of the mutual expressive bond and the unconditional
mutual bond. The mutual ambiguous bond of the opposite sexes can be the combination
of all three loves or the combination of any two loves.
The Greek tradition divides love into (1) Eros, romantic love between people “in
love”, (2) affection, between members of a family; (3) Agape, the love one has toward
God and one’s neighbor, and (4) friendship. Eros, affection, Agape, and friendship
correspond to the mutual sexual attraction, the mutual expressive bond, the unconditional
mutual bond, and the mutual ambiguous bond.
47
Love
Social Life Greek Purpose
tradition
mutual sexual individualistic social life Eros reproduction
attraction
mutual expressive collective social life affection expressive for survival
bond
unconditional mutual harmonious social life Agape none in a small social
bond group
mutual ambiguous the combinations of three or two other friendship ambiguous all-in-one
bond social lives
3.1.3. The Interaction of Social Lives in a Group
A dominated society has only one dominant social life. There are the collective
dominant society, the individualistic dominant society, and the harmonious dominant
society.
In the collective dominant society, bond and expressive are the top priorities,
disconnection and injustice are forbidden. Human relation is much more important than
systemizing legal laws. Individual prominence is repressed. External appropriate behave is
much more important than inner harmony. The society is a large social group.
Disorganization, repression, estrangement, and enlargement of social group are allowed sins.
Anxiety, unfulfillment, estrangement, and alienation are acceptable stress responses. The
collective dominant society includes Judaism, Islam, Hinduism, Confucianism, and
socialism.
In the individualistic dominant society, systemization and domination are the top
priorities, and disorganization and repression are forbidden. Individual pursuit of perfection
and domination can override social bonds. The hierarchy based on individualistic
achievement is much more important than equality. The pursuit of perfection is more
important than inner harmony. The society is a large social group. Disconnection, injustice,
estrangement, and enlargement of social group are allowed sins. Despair, paranoid, and
alienation are acceptable stress responses. The individualistic dominant society includes
Classical Greek Society and capitalism.
In the harmonious dominant society, hyper bond and detection are the top priorities,
and estrangement and enlargement of basic social group are forbidden. Unrestricted by
social bond, individual can move readily from one small social group to another small social
group. A small harmonious social group does not need moral code for justice, does not need
systemization for the improvement of living standard, and does not domination to establish
hierarchy. Disconnection, injustice, disorganization, and repression are allowed sins.
Despair, paranoid, anxiety, and unfulfillment are acceptable stress responses. The
harmonious dominant society includes Christianity, Buddhism, and Daoism.
A peaceful unified multi-social life society consisting of the collective,
individualistic, and harmonious social lives has the balanced social life. In the balanced
social life, collective wellbeing is not violated severely by individualistic achievement and
harmonious cooperation, individualistic achievement is not repressed severely by collective
wellbeing and harmonious cooperation, and harmonious cooperation is not disharmonized
severely by collective wellbeing and individualistic achievement.
48
To have a balanced social life, a peaceful society must have a continuous checks and
balances process, so all social lives have acceptable existences. An unbalanced multi-social
life society does not have good checks and balances process to find acceptable existences for
all social lives. For an example, in traditional marriage, husband is responsible for the
individualistic life for individualistic achievement to achieve social status and wealth, while
wife is responsible for the collective wellbeing of family. In a balanced marriage, the
individualistic achievement by husband is not repressed by the collective wellbeing by wife,
while the collective wellbeing by wife is not violated by the individualistic achievement by
husband. A balanced marriage requires continuous checks and balances, so both collective
life and individualistic life have acceptable existences in marriage. In an unbalanced family,
the individualistic achievement by husband is repressed by the collective wellbeing by wife,
and/or the collective wellbeing by wife is violated by the individualistic achievement by
husband. An unbalanced marriage does not have good checks and balances process to find
acceptable existences for both collective life and individualistic life. A balanced marriage
has good checks and balances to work out acceptable effort, time, and risk for collective
wellbeing and individualistic achievement, while an unbalanced marriage does not have
good checks and balances. In dysfunctional marriage, one or both of the social lives are
dysfunctional.
3.2. The Enforcement of the Social Life
Healthy society and individual in terms of social life enforce the adoption of social-life
enhancer and the avoidance of social-life stressor. The enforcement originates from the
memories of pleasure response and stress response, social reward and punishment, and faith.
The memory of social-life pleasure response enforces the adoption of enhancer, while
the memory of social-life stress response enforces the avoidance of stressor. The process
can be manifested by the memories of extreme social-life stress response and pleasure
response.
The memory of extreme social-life stress response leads to posttraumatic stress stressor
(PTSD), involving painful persistent re-experience of traumatic stress response, such as
extreme paranoid, despair, repression, anxiety, and alienation. The extreme stress responses
of paranoid, despair, repression, anxiety, and alienation are the sudden extreme damages to
collective wellbeing, individualistic achievement, and harmonious cooperation, respectively,
by death or violence. The re-experience is triggered by a similar experience to make the
memory of the original painful traumatic experience even more painful. The re-
experiencing traumatic experiencing brings about extreme avoidance and hyper-sensitivity.
In PTSD, the re-experience of extreme stress response greatly damages the ability for
normal life. The memory of normal social-life stress response enforces the avoidance of
social-life stressor without damaging the ability for normal life.
The memory of extreme social-life pleasure response brings about post peak
experience enhancer (PPEF), involving happy persistent re-experiencing of social-life
pleasure response, such as extreme collective wellbeing, individualistic achievement, and
harmonious cooperation. Peak experiences are described by American psychologist and
philosopher Abraham H. Maslow 33 as especially joyous and exciting moments in life,
involving sudden feelings of intense pleasure response and well-being, wonder, and awe.
The peak experience of collective wellbeing is the pleasure response for sudden
49
extraordinary wellbeing in social togetherness. The peak experience of individualistic
achievement is the pleasure response for sudden extraordinary individualistic achievement
far above ordinary individualistic achievement. The peak experience of harmonious
cooperation is the social pleasure response for sudden extraordinary mutual empathy and
empowerment or the personal pleasure response for the sudden extraordinary sense of unity
without self. The re-experience is triggered by a similar experience to make the memory of
the happy original peak experience even happier. In PPEF, the re-experience of peak
experience enforces the active participation and the confidence in social-life enhancer. The
memories of many experiences of normal social-life pleasure response can also enforce the
active participation and the confidence in social-life enhancer.
Society rewards enhancer as virtue, and punishes stressor as sin. The collective
society rewards collective wellbeing, and punishes injustice and disconnection as sins.
The individualistic society rewards individualistic achievement as virtue, and punishes
repression and disorganization as sins. The harmonious society rewards harmonious
cooperation as virtue, and punishes enlargement and estrangement as sins.
As soon as a specific social life is established by the combination of memory and
social enforcement, the faith in the social life can continue the enforcement even without the
successful social life. Since social life enhanced by enhancer is often interrupted, the faith
in a specific social life is important to continue the social life.
50
Part 2: Three-branch Structure Theory for Human
Society
In Part 2, three-branch psychoanalysis for human society identifies the social lives of
different societies. Three-branch psychoanalysis for human society based on the three-
branch structural theory is about the history of human society including the Prehistoric
Period, the Early Period, and the Modern Period. In Chapter 4, the prehistoric hunter-
gatherer society in the Prehistoric Period was the harmonious society. The harmonious
social life was evolved to adapt to the small social group in the prehistoric hunter-
gatherer society. In the Early Period starting from the Neolithic Revolution, the
inevitable large civilized social group of the agricultural-nomad society destroyed the
prehistoric harmonious small social group. As a result, the collective society and the
individualistic society were formed separately. In the collective society, the state has the
state collective religion (Judaism, Islam, Hinduism, and Confucianism). In the
individualistic society, the state has the state individualism (Greek mythology and
science). Later, the harmonious society without the state of a large social group was
formed as the harmonious religions (Christianity, Buddhism, and Daoism) to seek
harmonious cooperation among people in small social groups. In Chapter 6, in the
Modern Period starting from the Renaissance for the Modern Revolution, the examples of
the collective and individualistic materialistic societies were the communist society and
the capitalist society, respectively. The Christian church changed from the original
harmonious society into the state collective religion as the Roman Empire selected it as
the state religion. During the Modern Period, the church gradually moved back to the
harmonious society, particularly in America.
4. The Prehistoric Period

4.1. The Prehistoric Harmonious Society
Enhancer stressor Stress response

(sin)
Harmonious Society harmonious cooperation estrangement alienation
enlargement
In the prehistoric harmonious hunter-gatherer society, the social-life enhancer that

enhances social life is harmonious cooperation. The social-life stressors that disrupt
social life are estrangement and enlargement. The actions of estrangement are
estrangement and enlargement sins that cause the stress response as alienation. The
harmonious society rewards harmonious cooperation as virtue, and punishes
estrangement and enlargement as sins. The prefrontal cortex for the harmonious social
life controls the old social lives: the collective and the individualistic social lives, so
collective wellbeing to separate friends and outsiders and individualistic achievement to
look down underachiever are minimized to maximize harmonious cooperation.
The prehistoric harmonious hunter-gatherer society as maximized eager for the
prehistoric primitive hunters and gatherers, social connection through the harmonious
51
human relation instead of the accumulation of wealth, fame, pleasure, organization, and
power was essential for human survival.
The harmonious hunter-gatherer society as maximum eager cooperation without
lie is egalitarian, democratic, and peaceful. The hunter-gatherers were averaged 6 inches
taller than agricultural peoples up to 100 years ago. Each person lived adequately.
Today, we are now as tall as we once were. The prehistoric hunter-gatherer society may
be similar to the modern Bushman in African’s Kalahari Desert as described by Marshall
Sahlins’ “The Original Affluent Society”34. The hunter-gatherer society in small groups
(about 20-35 people) adjusts its daily needs and desires with what is available to them.
The period between childbirths is four to five years by the long prolonged lactation, so
the population growth is very slow. Available food is actually fairly adequate for their
modest need without population pressure. Without material accumulation, they work
only for daily needs, so only the able-bodied work no more than 19 hours only a week,
and 40% of people do not need to work. Without clear property lines, they welcome all
visitors. They do not have to permanently stay in one social group.
A great deal of evidence suggests that the prehistoric hunter-gatherer society was
much less war-like than later peoples. Archaeological studies throughout the world have
found hardly any evidence of warfare the prehistoric hunter-gatherer society. Many of
the world’s cultures have myths that refer to an earlier time when life was the balance
way of social life. In classical Greece and Rome this was known as the Golden Age; in
China it was the Age of Perfect Virtue, in India it was the Krita Yuga (Perfect Age),
while the Judeo-Christian tradition has the story of the Garden of Eden35.
The harmonious social life is the origin of the uniquely human social life. The
harmonious prehistoric society was based on the conscience instinct without external
artificial rules, identities, and desires for wealth. For Judaism, Islam, and Christianity,
the harmonious social life is the human original life created by God in the image of God.
So God created man in his own image, in the image of God he created him; male
and female he created them. (Genesis 1:27)
The harmonious social life is based on conscience for all people as described by
Paul in the Bible.
Indeed, when Gentiles, who do not have the law, do by nature things required by
the law, they are a law for themselves, even though they do not have the law,
since they show that the requirements of the law are written on their hearts, their
consciences also bearing witness, and their thoughts now accusing, now even
defending them. (Romans 2:14-15)
The goal of this command is love, which comes from a pure heart and a good
conscience and a sincere faith. (1 Timothy 1:5)
For Zen Buddhism, the harmonious social life as the original human social life is
the Buddha nature that all people have in them. Everyone can achieve the Buddha nature.
As mentioned before, Mencius, a great Confucian teacher, described the human innate
52
goodness. He believed everyone could be Yao and Yu (the Chinese ancient mystic saint-
emperors).
The imitation of the prehistoric harmonious society was described by Laozi, a
founder of Daoism, as a small state with few people.
Let the states be small and people few. Have all kinds of tools, yet let no one use
them. Have the people regard death gravely and do not migrate far. Though they
might have boats and carriages, no one will ride them; through they might have
weapons, no one will display them. Have the people return to knotting cords (for
their records) and using them. They will relish their food, regard their clothing as
beautiful. Feel safe and secure in their homes. Delight in their customs.
Neighboring states might overlook one another and the sounds of chickens and dogs
might be overheard; yet the people will arrive at old age and death with no comings
and going between them. (Dao De Jing: Chapter 80)
For Laozi, there are two different ways, the Way (Dao) and the civilized way.
The Way was practiced by the prehistoric harmonious society based on the harmonious
social life with the conscience instinct. The civilized way is practiced by the civilized
society based on the non-harmonious lives with external artificial rules, identities
(names), and desires for wealth. The two different ways are described in the first chapter
of Dao De Jing.
The way can be spoken of is not the constant Way; the name can be named is not
the constant Name. The nameless is the beginning of all things; the name is the
mother of all things. Therefore, the one without constant desire will perceive its
subtleties; the one with constant desire will perceive its boundaries. These two
are the same in source but different in name. Both of them are called the mystery.
It is the mystery of mysteries. It is the gateway to all subtleties. (Dao De Jing:
Chapter 1)
In the Chapter I of Dao De Jing, the Way (the harmonious social life) includes the
constant Way, the constant Name, the nameless, and the one without constant desire. The
civilized way (the non-harmonious social lives) includes the way, the name, the name,
and the one with constant desire. The Way and the civilized way come from the same
source in the mysterious and subtle human mind.
4.2. The Prehistoric Religious Harmonious Society
For about 160,000 years, the livestyle as the prehistoric hunter-gatherer society
society remained mostly unchanged until the Upper Palaeolithic Revolution about 40,000
years ago. The major human social life during this period was the harmonious social life.
The natural biological instincts were adequate for the human survival.
Similarly to the Industrial and Neolithic Revolutions, the Upper Paleolithic
Revolution represents a short time span when numerous inventions appeared and cultural
changes occurred. The revolution comprised new religions, technologies, hunting
53
techniques, human burials, and artistic work. The Upper Paleolithic period extended
from about 40,000 to between 10,000 and 15,000 years ago.
The reasons for these changes in human behavior have been attributed to the
changes in climate during the period that encompasses a number of sudden global
temperature drops, meaning a worsening of the already bitter climate of the last ice age.
A number of sudden temperature drops reduced significantly the area for forest in Europe
and Asia. The reduction of forest reduced the food supply, usable timber, and other non-
food materials. The same climate change caused the extinction of Neanderthals, who had
survived since 200,000 years ago, and had similar intelligence as Homo sapiens. Homo
sapiens faced the same fate of extinction as Neanderthals. One distinct difference
between Homo sapiens and Neanderthals during the Upper Paleolithic Revolution is the
appearance of the new Homo sapiens’ religion, which saved Homo sapiens from
extinction.
At the time of the Upper Paleolithic Period, the supernatural was immanent
supernatural that appeared everywhere as a part of all objects in the world. Anything
unexplained or unusual was attributed to the supernatural. The society was democratic
and egalitarian, so there was no authoritative transcendental gods to be worshiped.
Everyone and everything was equally an avatar, the incarnation of the supernatural. Such
concept of immanent supernatural was prevalent before the Upper Paleolithic Revolution.
The symbols for the immanent supernatural were typically the exaggerated and
distorted representation of the real natural objects to represent the unexplained and
unusual characteristics of the immanent supernatural, so the symbols represented partly
the natural and partly the supernatural. (Symbol is the result of the exaggeration of a
specific feature of a real object.) Such symbols brought the immanent supernatural to
help people. They did not worship such symbols, because there was no concept of
worshipping anything authoritative.
During the harsh time in the Upper Paleolithic Period, the social group that was
preoccupied with fertility and vitality for women and men, respectively, and had strong
faith in the immanent supernatural had better chance to survive the harsh environment.
The common symbols of the immanent supernatural for fertility were the exaggerated and
distorted female figurines. In most cases, the female figurines are miniature sculptures of
well-rounded female nudes with an overemphasis of the fleshy parts of the body
(buttocks, stomach and chest). The sexual accent on the female breasts and the posterior
are assumed by many to connote signs of fertility. The head and arms are mostly absent
with the stress on the middle of the torso. Thighs tend to be exaggerated tapering into
smaller legs. The head has no face. These distorted and exaggerate form of female body
represents the immanent supernatural in a natural female body. These religious female
figurines were valuable bringing the immanent supernatural to help fertility in the sense
of bringing good luck to child birth.
Another group of religious symbols is the cave paints for the immanent
supernatural to achieve vitality. During the Upper Paleolithic Revolution, the harsh
environment prompted people to find alternate mental states to revitalize. The alternate
mental states involved hallucinatory or trance states by drugs or repetitive rhyme. The
belief in the immanent supernatural within a person made the entrance into the alternate
state easy and inevitable. The whole process was manifested in the Paleolithic cave
paintings as described by David Lewis-Williams36. In the cave paints, the animals were
54
mystic large strong animals or mystic animals with horns that symbolized maturation and
strength. The mystic animal pictures were conceived during the trance states. The
mystic powerful animal cave paintings were presented as evidence of spirit journeys
previously undertaken.
The difference in the religious practice during the Upper Paleolithic Revolution is
the increasingly shared religious symbols for the immanent supernatural among different
social groups. The enormous distribution of these female figurines implied a ritualistic
exchange system with the figurines playing a central role in inter-group relations 37 .
Practicing alternate states of the mind also became community rituals among different
social groups, often led by shaman inside or outside of caves. The practicing of the
alternate state of mind together promoted unity among different social groups.
The sharing of the religious symbols brought about the sharing of survival
information and resource among different social groups. The sharing could actually
improve the fertility and vitality of the groups involved, resulting in the validation of the
power of the religious symbols. The result was the rise of the female figurine and cave
painting religion. People spent much more energy and time to develop and make such
religious symbols for the immanent supernatural, resulting in rapid development and
spread in religious art and the involved skills.
In terms of theology, when human faced the possibility of extinction in the harsh
environment, the supernatural initiated the supernatural miracle by using the religious
symbols for fertility and vitality in the forms of female figurines and cave paintings,
respectively. Through sharing religious symbols among different social groups by the
hyper bond instinct, the religious symbols were blessed by the supernatural with the
supernatural miracles. The religious symbols really worked miraculously. Different
social groups identified with the common religious symbols, forming the social bond.
The religious symbols become the abstract bond outside of the natural mind that relies on
actual concrete human interaction. In other words, the religious symbols instantly evoke
social bond without actual concrete human interaction. This abstract bond is revealed
through the supernatural miracle. Bounded by the blessed religious symbols, different
social groups worked together to overcome the harsh environment, avoiding extinction.
After providing the way for the abstract bond among different social groups to avoid
extinction, the supernatural miracle became increasingly unnecessary. Neanderthals
never conceived of an "alternate reality”. From the perspective of Neanderthals, Homo
sapiens were delusional to believe in the religious symbols of the immanent supernatural.
Without bonding different social groups to overcome the harsh environment,
Neanderthals became extinct in about 20,000 BC when female figurines and cave
painting were popular. The society with the abstract bond is the unified prehistoric
harmonious society.
4.3. The Exit from the Harmonious Society
The Neolithic Revolution as the transition from nomadic hunting and gathering to
the cultivated crops and domesticated animals for their subsistence was first adopted by
various independent prehistoric human societies about 10,000 years ago. The Neolithic
Revolution may be caused by climatic change from the retreat of the glaciers at the end of
the last Ice Age at about 12,000 BC. These climatic shifts prompted the migration of
55
many big game animals to new pasturelands in northern areas. They left a dwindling
supply of game for human hunters in areas such as the Middle East. Climatic shifts also
led to changes in the distribution and growing patterns of wild grains and other crops on
which hunters and gatherers depended. These changes forced people to systematic
cultivation of plants and domestication of animals as the supplement for the
undependable source of food by gathering and hunting. As cultivated crops and
domesticated animals improved, people depended on cultivated crops and domesticated
animals as the main food source.
The first society resulted from the Neolithic Revolution is the horticultural-
pastoral society38. Horticulture is agriculture before the invention of the plow. In simple
horticultural societies, the gardeners used their hands assisted by digging sticks.
Advanced horticultural societies used the hoe. They grew enough to support their
families and local group but not enough to produce surpluses to sell to non-agricultural
peoples.
Because horticulture required more labor, to have more children became
necessity. Women therefore had more children with shorter lactation period, and became
less available in production. In horticulture, women were still able to farm and be
productive while maintaining their reproductive roles. Gender inequality was not severe.
The main source of food supply in pastoral societies was by domestication of animals.
These societies were typically found in mountainous regions and in areas with
insufficient rainfall to support horticultural societies. In desert areas they travel from
water hole to water hole. In mountain areas they move up and down the terrain as the
weather changes.
The increase in population in the horticultural society forced people to use more
productive method for the cultivation of crops. The method involved plow and draft
animals, resulting in the agricultural-nomad society. Plowing maintained the fertility of
the soil by turning topsoil. Agriculture could support population increases by more
intensive use of the same piece of land. Agriculture could support a much larger
population than horticulture. Farmers grew crops for sale rather than crops grown only
for household use. Market became an important part of society. Surplus food production
brought about non-food-producing professionals, such as religious or ruling elites. Large
cities emerged. It is the start of civilization whose original meaning relates to being a
citizen, who is governed by the law of one’s city, town or community.
Plowing by draft animals allowed large farm far away from home. Plow
technology, which required more upper body strength and allowed large farm far away
from home, did not allowed women to participate in plowing the fields and rearing
children at the same time. They still did much of the processing and preserving of food,
but their contribution to the household was not as valued as the work that men did
because they did not contribute economically by selling products. Gender inequality was
severe in the agricultural society.
Civilization was an irreversible process, because the large population caused by
civilization had to be supported by agriculture. The reverse to the pre-agricultural-nomad
society would have led to mass starvation. The agricultural society required to stay in
the same place, so it was more prone to the periodic local natural disaster, unlike the
hunter-gatherer society that was free to move away from local natural disaster. The
constant population pressure and the periodic natural disasters caused the deficient
56
resource and security. The hunter-gatherers were averaged 6 inches taller than
agricultural peoples up to 100 years ago. Today, we are now as tall as we once were.
The life expectancy in the agricultural-nomad society was actually shorter than in the
hunter-gatherer society.
Because one of the rules for TIT FOR TAT is the probability of meeting the same
player again exceeds 2/3, the large size social group does not allow TIT FOR TAT
strategy for the harmonious society. TIT FOR TAT is essentially a strategy for a small
social group, like the prehistoric hunter-gatherer society. The agricultural society with
large size social group and deficient resource and security forced the society moving
away from the original harmonious society that had small social group and adequate
resource and security.
A sign of immorality in the agricultural-nomad society is warfare. Cultural
anthropologist, Raymond C. Kelly 39 believes that warfare originated very late in human
evolution. Archaeological evidence points to a commencement of warfare that postdates
the development of agriculture. This strongly implies that earlier hunter-gatherer societies
were warless and that the Paleolithic was a time of universal peace. One example is
Japan where the agricultural society was established very late. In Japan, intensive
agriculture came in with migrants from the mainland about 2,300 years ago.
Archaeologists have excavated some 5,000 skeletons that predate the intrusion, and of
those only ten show signs of violent death. In contrast, out of about 1,000 post-migration
excavated skeletons, more than a hundred show such signs. The result was the immoral
yin-yang civilized society, deviated greatly from the harmonious society. Consequently,
humans moved out of the Garden of Eden.
The deviation from the human innate goodness of the prehistoric harmonious society
has been described by various religions. In the Bible, the deviation represents the exit
from the Garden of Eden. In the Bible, the Garden of Eden symbolizes the harmonious
society. The forbidden fruit symbolizes civilization. The eating of the forbidden fruit by
Adam and Eve resulted in the death, as commanded by God, “…but you must not eat
from the tree of the knowledge of good and evil, for when you eat of it you will surely die
(Genesis 2:7). “For as in Adam, all die.” (1 Corinthians 15:22)”. “for all have sinned
and fall short of the glory of God. (Romans 3:23).” The deviation represents the spiritual
death after civilization.
For Daoism, the emergence of the civilized society is the deviation from the Great
Way in the harmonious society in the prehistoric time.
Therefore, when the Great Way is rejected, it is then that we have the virtues of
humanity and righteousness. When knowledge and wisdom appear, it is then that
there is great hypocrisy. When the six relations are not in harmony, it is then that
we have filial piety and compassion. When the country is in chaos and confusion,
it is then that there are virtuous officials. (Chapter 18, Dao Te Jing)
Daoism considers humans were corrupted by culture and civilization. Zhuangzi, a

founder of Daoism, stated,
The humans of old dwelt in the midst of crudity and chaos; side by side with the
rest of the world, they attained simplicity and silence there. At that time the yin
57
and yang were harmonious and still, ghosts and spirits worked no mischief, the
four seasons kept to their proper order, the ten thousand things knew no injury,
and living creatures were free from premature death. Although humans had
knowledge, they did not use it. This was called the Perfect Unity. At this time, no
one made a move to do anything, and there was unvarying spontaneity.40
In prehistoric past, all was in harmonious cooperation and all were happy, living
in a simple state of nature. Nothing and nobody died prematurely. Zhuangzi explained
how and why humans went downhill since those ancient, pristine times:
The time came, however, when natural potency began to dwindle and decline, and
then Suiren and Fuxi stepped forward to take charge of the world. As a result
there was compliance, but no longer any unity. Natural potency continued to
dwindle and decline, and then Shennong and the Yellow Emperor stepped
forward to take charge of the world. As a result, there was security, but no longer
any compliance. Virtue continued to dwindle and decline, and then Yao and Shun
stepped forward to take charge of the world. They set about in various fashions to
order and transform the world, and in doing so defiled purity and shattered
simplicity. The Way was pulled apart for the sake of goodness; natural potency
was imperiled for the sake of conduct. After this, inborn nature was abandoned
and minds were set free to roam, mind joining mind in understanding; there was
knowledge, but it could not bring stability to the world. After this, 'culture' was
added on, and 'breadth' drowned the mind, and after this the people began to be
confused and disrupted. They had no way to revert to the true form of their inborn
nature or to return once more to the Beginning.41
It was culture that ultimately came to stand between humans and their true nature. For the
Daoism, the primitive state of nature was the high point of human development. It was a
time when humans lived in accordance with the Way and their own inborn natures.
Human development went steadily downhill since then.
Zen Buddhism, particularly the Sixth Patriarch who was illiterate, believes in
human original nature much more than in symbols and rules as in civilization. To Zen
Buddhism, the reliance in symbols and rules rather than human original nature is a
deviation. To Zen Buddhism, even the symbol of Buddha can be a deviation.
58
5. The Early Period
The harmonious society was evolved to adapt to small social group. The
prehistoric society whose basic social unit was small social group was the harmonious
society until the emergence of civilization that required large social group. The civilized
society was completely dominated by the collective society (Hinduism, Judaism,
Confucianism, Islam, and socialism) and the individualistic society (Greek individualism
and capitalism) that allow estrangement sin.
The harmonious society (Buddhism, Daoism, and Christianity) revived later as
humans had propensity for the harmonious social life. The return to the harmonious
social life requires the conversion to the harmonious social life that involves the three-
stage conversion: the harmonious relationship, the harmonious mind, and the harmonious
adaptation. The conversions to the collective and the individualistic social lives involve
the corresponding three-stage conversions.
5.1. The Collective Society
Enhancer Stressor Stress response

(sin)
Collective Society collective wellbeing disconnection despair
injustice paranoid
In the collective society, the social-life enhancer that enhances social life is
collective wellbeing. Social-life stressors are disconnection and injustice. The actions of
disconnection and injustice are disconnection and injustice sins that cause the stress
responses of despair and paranoid. The collective society rewards collective wellbeing,
and punishes disconnection and injustice. In the collective dominant society,
individualistic achievement to look down underachiever and harmonious cooperation for
a small social group are minimized to maximize collective wellbeing.
The collective society includes the moral religions and socialism. The collective
religions include Hinduism, Confucianism, Judaism, and Islam. Collective wellbeing is
expressed as the moral code for the wellbeing of all people in a religion. Socialism has
the centralized economic plan for the wellbeing of all people in a socialistic society.
The moral code in the collective religions prevents injustice. The supernatural
authority rules over all human rulers with morality. The supernatural authority becomes
the “High Ruler”. Theologically, the supernatural provides the abstract morality in the
collective religions through the supernatural miracle. Judaism and Islam believe in one
personal God or Allah, while Confucianism believes in one impersonal God (Heaven
(Tian) or High Ruler (Shang-di)). Hinduism is polymorphic monotheism where one God
assumes many forms. A typical example of the moral code is the Ten Commandments
from Exodus 20,
1. You shall have no other gods before me.

2. You shall not make for yourself an idol.
3. You shall not make wrongful use of the name of your God.
4. Remember the Sabbath and keep it holy.
59
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet anything that belongs to your neighbor.
The first four commandments are to accept the Lord as the supernatural authority.
The fifth commandment is to accept parents as the earthly authority. The rest of the
commandments are for the prevention of injustice.
God is powerful, benevolent, and righteous as a shepherd to a flock of sheep.
The LORD is my shepherd, I shall not be in want. He makes me lie down in green
pastures, he leads me beside quiet waters, he restores my soul. He guides me in
paths of righteousness for his name's sake. Even though I walk through the valley
of the shadow of death, I will fear no evil, for you are with me; your rod and your
staff, they comfort me. You prepare a table before me in the presence of my
enemies. You anoint my head with oil; my cup overflows. Surely goodness and
love will follow me all the days of my life, and I will dwell in the house of the
LORD forever. (Psalm 23)
In the Old Testament, the Garden of Eden represents the harmonious social life. God of
Israel represents the collective social life. The devil and the sinners represent the
individualistic social life where people are free to worship different gods and practice
injustice.
In China, the prevalent and official version of God is one impersonal God with
the interchangeable names of the Heaven and the High Ruler. The worship of the Heaven
by emperors took place in the Temple of Heaven. The current Temple of Heaven was
built in 1420 A.D. According to historical records, such formal worship of the Heaven
can be traced back to 2000 BC. The emperors built the Temple of Heaven that demanded
the highest level of skills and the perfection in the art of construction. During the
worship, emperors knelled down before the Heaven like every one else.
The first three Dynasties (the Xia, Shang, and Zhou) all arose in the north in the
second millennium BC. The founders of Zhou believed that the Shang dynasty has lost
the mandate because of its gross ritual and moral failings. They received the mandate
from Heaven to rule China because of their virtue, consisting of kindness, humbleness,
and just. The founders of Zhou accepted the high ruler for the abstract morality of
morality.
Confucius was born around 551 BC in China. The Zhou dynasty had been in power
for 600 years, and was to persist until 253 BC, but the Zhou king had not been able to rule
the whole China for the last 200 years. Without a centralized power, feudal states engaged
in frequent and devastating wars among themselves. The wars among nobilities destroyed
the framework of virtue established in early Zhou. Confucius devised a moral system for
common people to claim the legitimacy of the mandate from Heaven. A person who knows
the will of Heaven becomes a superior man.
60
The Master said, "Without recognizing the ordinances of Heaven, it is impossible to
be a superior man.” Analects XX: 3: 1
Confucius said, "There are three things of which the superior man stands in awe. He
stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands
in awe of the words of sages. “ Analects XVI: 8.1
When Confucius was in danger being killed by Huan Tui,
The Master said, 'Heaven produced the virtue that is in me. What can Huan Tui do
to me?' (Analects VII: 22)
For Confucius, the virtue of Heaven in him formed a mysterious protection over him. When
Confucius was sick, one of his students wanted to pray for him.
The Master said, 'My praying has been for a long time.' (Analects VII: 34)
By following the will of Heaven, Confucius was in continuous contact with Heaven in a
form of prayer.
The Confucius’ teaching is about mostly how to establish human relations among
various people. The end result is the rational moral civilized society. At the high end, the
high ruler serves as the abstract morality for morality. At the low end, family serves as the
natural small group for love and diligence. The whole civilized society aligns with the line
connecting the two ends. Confucius described the concept of extension.
Things being investigated, knowledge became complete. Their knowledge being

complete, their thoughts were sincere. Their thoughts being sincere, their hearts
were then rectified. Their hearts being rectified, their persons were cultivated. Their
persons being cultivated, their families were regulated. Their families being
regulated, their states were rightly governed. Their states being rightly governed, the
whole kingdom was made tranquil and happy. (Great Learning)
Such system is particularly suitable for the agricultural society where family is the basic
production unit. Confucianism prevailed as the main social system in the agricultural China
without any serious opposition and interruption.
The enforcement of collective wellbeing comes from instinct, social enforcement,
and faith as the combination of instinct and social enforcement. Collective wellbeing and
injustice cause instinctively pleasure response and paranoid stress response, respectively.
The collective society rewards collective wellbeing, and punishes injustice. As soon as
the faith in collective wellbeing is established by the combination of instinct and social
enforcement, the faith in collective wellbeing can continue even without instinct and social
enforcement. Since the social life enhanced by collective wellbeing is often interrupted, the
faith in collective wellbeing is important to continue the pursuit of collective wellbeing. For
an example, for Judaism, when Israelites suffered from injustice sin from the invaders,
the prophets told Israelites that the reason for such suffering was due to failure to follow
61
the moral code as the God’s law. A righteous savior would come to save them from
suffering by following the God’s law.
Typically, in the civilized society before the modern period, human society had the
complete enhancer of one social life that caused the suffering and sin of another social life.
The complete collective life in terms of wanting wellbeing for all people in all conditions
brings about repression sin and unfulfillment as an individual cannot fully develop one’s
potential under complete collective life. The cessation of injustice sin and paranoid is to
return to collective wellbeing. The complete collective life requires the end of the
individualistic social life to have the complete cessation of injustice sin and paranoid. To
have complete justice for equality, the collective society with complete collective life
disallows freedom for individualistic achievement.
5.2. The Individualistic Society
Adaptation Stressor Stress response

(sin)
Individualistic Society individualistic achievement disorganization anxiety
repression unfulfillment
In the individualistic society, the social-life enhancer that enhances social life is
individualistic achievement. Social-life stressors as sins are disorganization and
repression. The stress responses as the responses to disorganization and repression are
humiliation and unfulfillment. The individualistic society rewards individualistic
achievement, and punishes disorganization and repression. In the individualistic
dominant society, collective wellbeing to restrict individualistic achievement and
harmonious cooperation to disregard the merit hierarchy based on individualistic
achievement are minimized to maximize individualistic achievement.
The individualistic society includes Greek individualism and capitalism. In
period from 500-336 BC, classical Greece was divided into small city states, each of
which consisted of a city and its surrounding countryside. In this period Athens reached
its greatest political and cultural heights: the full development of the democratic system
of government under the Athenian statesman Pericles, and the founding of the
philosophical schools of Socrates and Plato.
Greece was divided into many small self-governing communities, a pattern
largely dictated by Greek geography, where every island, valley and plain is cut off from
its neighbors by the sea or mountain ranges. It prevented the formation of the collective
society over all communities, resulting in the tight individualistic society in many
separated states in Greece. Furthermore, the tight individualistic society with competitive
hierarchy could acquire great wealth for the costal cities from trades. In the tight
individualistic society, the active intragroup interaction produces the group hierarchy that
promotes individual strength and effort as well as the submission to the leader of group.
This individualistic society developed state individualism. Greek individualism
allowed individuals to understand rationally the physical universe, unrelated to human
relations at all. It permitted individuals to have self-reliance to question all traditional
religions and human authorities. Individual achievement rather than collective wellbeing
became the primary concern.
62
The two distinctive features in Greek culture are Greek mythology and science.
Greek mythology involves essentially the individualistic supernatural achievement. All
gods engage in the competition of individualistic achievement. The high honor is to be a
high heroic achiever to overcome all obstacles and become an immortal. Morality is not
the main concern. Science involves essentially the individualistic intellectual
achievement. It involves no human relation for collective wellbeing. The main pursuit of
science is to find the most beautiful and perfect methods and natural laws, which do not
involve any practical usage for human.
The individualistic society has the merit hierarchy based on individualistic
achievement. Before the modern time, the merit hierarchy could be inherited based on
the individualistic achievements of ancestors. Greek mythology involves essentially the
individualistic supernatural achievement. All gods engage in the competition of
individualistic achievement. The high honor is to be a high heroic achiever to overcome
all obstacles and become an immortal. Morality is not the main concern.
The individualistic civilized society, the complete individualistic life requires the
end of the collective social life to have the complete cessation of repression sin and
unfulfillment. To have complete freedom for individualistic achievement, the individualistic
society with complete individualistic life disallows justice for equality.
5.3. The Revival of the Harmonious Society
5.3.1. The Reasons for the Revival
For about ten thousand years after the Neolithic Revolution, the two-branch
civilized society consisting of the collective society and the individualistic society
dominated the civilized society. The revival harmonious societies including Daoism,
Buddhism, and Christianity were found by Laozi, Buddha, and Jesus, respectively. The
five reasons for the revival of the harmonious society are the propensity for harmonious
cooperation as a part of human social lives, the futility of the existing enhancer in the
chaotic society, the affluence of society to allow the existence of the dependent
harmonious society as a small social group, the miraculous supernatural selection to
reveal complete harmonious life, and the examples of the founders to choose complete
harmonious life.
The Propensity for Harmonious Cooperation
The harmonious social life based on the conscience instinct exists only in humans.
The human propensity for harmonious cooperation is strong. As mentioned earlier, the
genetic psychological reinforcement of the harmonious social life is achieved by both the
positive good feeling in practicing the harmonious social life and the negative bad feeling
in violating conscience for the harmonious social life. For the detective instinct in
conscience, the automatic emergence of shame and uneasiness in lying is the negative
bad feeling in violating conscience. Such bad feeling of lying moves people toward
honesty. For hyper bond in conscience, the automatic emergence of miserable feeling in
loneliness steers people toward harmonious social connection. Psychologist John
Cacippo finds that prolonged loneliness can be as harmful to health as smoking or obesity.
Loneliness as stress response is harmful to mental and physical health.
The Futility of the Existing Enhancer
63
The founders of the revived harmonious society lived in the chaotic society. In
the chaotic society, the existing enhancer as collective wellbeing and individualistic
achievement could not last long in the frequent and brutal conflicts. It often was futile to
pursue the existing enhancer in the chaotic society.
Laozi was born in a chaotic period in China. The king of China could no longer
rule the whole country. His power could not reach beyond the small territory where he lived.
Without a centralized power, feudal states engaged in frequent and devastating wars among
themselves. The feudal states themselves were not stable. The successions of feudal lords
were often difficult and bloody. The nobilities under the feudal lords often had great power,
overshadowed the feudal lords, and sometimes overthrew the feudal lords. The disposed
aristocrats and bureaucrats became common people. The distinction between fortune and
misfortune became blurry. Laozi wrote
Misfortune is what fortune depends upon

Fortune is where misfortune hides beneath
Who knows their ultimate end?
They have no determined outcome. (Dao De Jing: Chapter 58)
Buddha also lived in a chaotic period in India. The ancient Vedic aristocracy
decayed. This situation was expressed by a king in the Upanishads:
The great kings and heroes of the past have abandoned their glory and passed to the
next world ... The oceans dry up, the mountain-tops fall, the Pole star trembles, the
stars are loosened, the earth founders, the gods leave their stations.
Jesus lived in the society with confusing enhancer. The individualistic enhancer
(individualistic achievement) from the individualistic Roman society collided with the
collective enhancer (collective wellbeing) from the collective Jewish society. The
Roman society had a high degree of religious freedom, but had little social justice for
equality. The Jewish society had a high degree of social justice for equality, but had little
religious freedom.
The faiths in the collective enhancer and the individualistic enhancer were
weakened by the futility of existing enhancer in the chaotic society. People started to
look for another faith in another way of social life.
The Affluence of Society
The civilized society is a necessarily large social group to support the complexity of
civilization. The harmonious society is a necessarily small social group to support the
harmonious cooperation, but such small social group cannot support civilization. The
harmonious society as a small social group cannot exist independently in the civilized
society. However, when the civilized society is affluent enough, the affluence of the
civilized can support the harmonious society as a small dependent social group, such as
small isolated social group in monastery. Many small social groups can be connected into a
large social group, but the basic unit is small social group without the capability and the
claim to support civilization.
The founders of the revived harmonious society lived in the society that had the
affluence to support dependent small social group. At the beginning of Buddha’s quest of
64
the truth, Buddha became a monk in a small social group outside of mainstream society. At
the beginning of Jesus’ mission, Jesus was baptized by John the Baptist who had a small
social group outside of mainstream society.
The Miraculous Supernatural Selection
In natural selection in the biological evolution, enhancer enhances biological
survival. In supernatural selection, the supernatural selects human as the chosen species,
the harmonious social life as the chosen social life, and the harmonious society as the
chosen society. Through the supernatural miracle (the non-representation of the natural
physical laws), the supernatural selects the human harmonious society to survive by the
divine revelation of the abstractness (the non-representation of the expression of the
natural human mind), including the abstract bond, the abstract morality, and the abstract
rebirth. In the non-harmonious world, the abstract rebirth into the harmonious social life
was revealed through the supernatural miracle to the founders of the revived harmonious
society.
The Examples of the Founders
The complete enhancer of one social life causes the stress responses of sins of other
two social lives. Individuals who choose the complete enhancer of one social life must
accept the stress responses of other two social lives, because the pleasure response of the
chosen enhancer is much greater than the stress responses of the other two social lives. The
complete enhancer of one social life requires the end of the other two social lives to have the
complete cessation of the stress response and sin of the chosen social life. To achieve
complete harmonious life, the founders refused to differentiate insiders and outsiders in
collective wellbeing, and to separate achievers and underachievers in individualistic
achievement. They identified with outsiders and underachievers, and accepted the stress
responses of paranoid and unfulfillment.
According to the Shiji (Records of the Historian) by the Han dynasty court historian Sima
Qian, Laozi gave up the normal comfortable civilized life as the symbol of individualistic
achievement, and ventured west to become an outsider. At the western gate of the
kingdom, he was recognized by a guard. The sentry asked Laozi to produce a record of
his wisdom. This is the legendary origin of the Dao De Jing. Laozi lived as a hermit in
the unsettled frontier. Buddha gave up the throne (the symbol of individualistic
achievement and collective wellbeing) for the harmonious life in the monastery. Jesus
allowed the ultimate stress response, the total rejection by both the individualistic society
and the collective society. They set the examples for choosing the social pleasure
response of harmonious cooperation and the social-life stress responses of paranoid and
unfulfillment.
5.4. The Rebirth
The civilized society is dominated by the non-harmonious evolutionary societies

(the collective and the individualistic societies) that support civilization. Essentially,
every civilized human grows up predominately for the non-harmonious enhancer
(collective wellbeing and individualistic achievement).
The harmonious social life is the spiritual life. For the individuals grown up in
the civilized society dominated by the non-harmonious enhancer, complete harmonious
65
life requires the “self-ending” of the non-harmonious social lives, and then the “rebirth”
into the spiritual harmonious social life as the spiritual harmonious society and social life.
There are two different rebirths: the rebirth into the harmonious society and the
rebirth into the harmonious social life. In the Christian terminology, the rebirth into the
harmonious society is “justification” (to make just). The rebirth into the harmonious
social life is “sanctification” (to make sacred). The justification-sanctification and the
conversion to the harmonious social life will be discussed in details in Chapter 9.
66
6. The Modern Period
In the Modern Period starting from the Renaissance for the Modern Revolution,
the examples of the collective and individualistic materialistic societies were the
communist society and the capitalist society, respectively. The Christian church changed
from the original harmonious society into the state collective religion as the Roman
Empire selected it as the state religion. During the Modern Period, the church gradually
moved back to the harmonious society, particularly in America.
6.1. The Modern Individualistic Society
6.1.1. The Renaissance
Greek individualism assisted the early Christianity to thrive in the collective

society by the emphasis on individuals rather than worldly authorities. After the fall of
the Roman Empire and the end of the dominance of the Greek culture, the Western World
returned to the collective society dominated by the human authorities in the Christian
church in the Middle Ages. It had rigid social code to maintain the order in the society.
The Greek culture and its individualism again became important in the Renaissance.
The Renaissance had their origin in late 13th century Florence, Italy. Italy was
divided into smaller city states and territories, similar to the classical Greece. Italy was
one of the most urbanized areas in Europe. They were in the Roman Empire that inherited
Greek culture. Italy at this time was notable for its merchant Republics, similar to the
exclusive individualistic society in the classical Greece, resulting in the individualistic
society.
Greek individualism gave people self-reliance to change traditions and authorities.
The Renaissance expresses the changes in art, religion, philosophy, science, and politics.
The highly spiritual art in the Middle Ages was transformed into worldly and secular art.
The religion that depended on the church authority and tradition in the Middle Ages was
transformed into the personal rational reading of the original scripture. People again
were interested the rational system of the nature. Politics was understood in more
realistic power struggle among individuals.
The change in the society as a whole was more gradual than the change in ideas.
The broad power of the church was replaced by small national powers. The society as a
whole continued to be the collective society. In some areas, the exclusive democratic
society appeared. The exclusive democratic society was controlled by small wealthy
males. Within this small group, there was democracy, while the whole society was still
the collective society with rigid social code and hierarchy. The situation was changed by
the industrial revolution.
6.1.2. The Industrial Revolution
Greek individualism assisted not only in the development of new science after the
Renaissance but also the development of new technology and new commerce, resulting in
the industrial revolution in the areas where individualism was strong. Such areas were
67
mostly occupied the protestants whose belief relied on distinctively individual connection
with God.
The food shortage by the climate change forced gatherer-hunters to change the
way to produce food. The Neolithic Revolution worked temporally to minimize the food
shortage. The food shortage again appeared in the agricultural-nomad society by the high
population and periodic natural disasters and wars. By the standard today, people in the
agricultural-nomad society were in poverty, not much different from the people living
today in the poor agricultural societies.
About 10,000 years after the Neolithic Revolution, the Industrial Revolution
occurred to change the yin-yang civilized society (agricultural-nomad society) with
material poverty into the affluent society with material affluence. The Industrial
Revolution replaced an economy based on manual labor by one dominated by machinery.
The dramatic increase in productivity lifted most people from the poverty in the
agricultural-nomad society.
The Industrial Revolution started in the mid 18th century and early 19th century
in Britain and spread throughout the world. The success of the Industrial Revolution in
Britain is due to the simultaneous combination of financial capital, labor, technology, and
free market with economic growth, all of which Britain had in the mid 18th century. At
that time, none of other locations had all elements for the successful start of the Industrial
Revolution.
The financial capital came mostly from the successful agricultural improvement
imported from Holland during the early 18th century. The agricultural improvement
involved new crop rotation, the usages of horse plowing, the increased usage of manure,
and the improved breeding techniques for animals. By 1870, Britain produced 300%
agriculturally more than in 1700, but only 14% of population works on land. Many
successful landowners used the wealth accumulated from the land to invest in the
Industrial Revolution. Some of financial capital came from the colonization of Britain.
The excess labors free from the farm work due to the agricultural improvement became
the low cost labors for the Industrial Revolution.
The Industrial Revolution started with the mechanized textile industries powered
by steam engine. The improved steam engine invented by James Watt, and patented in
1769. Steam engine enabled rapid development of efficient semi-automated textile and
other factories at any locations. The factory system started to form industrial cities to
attract labors and investors. With strong scientific establishment, technology
advancement was sustainable.
As an island nation, Britain had broad international market. The lack of the
interferences from domestic feudal system allowed competitive free domestic market.
People could choose to buy goods and service in market without interference. The
competitive free market allowed the existence of large industrial production. The
simultaneous combination of financial capital, labor, technology, and free market with
economic growth in Britain made the Industrial Revolution successful in the mid 18th
century. The same combination spread to other regions. Britain and her former colonies
remain the top free market industrial nations in all continents of the world.
There are two different kinds of capital systems: material capital and expertise
capital. The material capital system relates to tangible properties, such as monetary
investment, building, and machine. The expertise capital system relates to intangible
68
properties, such as technical skill and innovation. The core of entrepreneur free market
structure is the legal capital system. Free market requires stable, mobile, and large
investment in terms of capital. This kind of large-scale capital needs standardization of
each business transaction in order to avoid misunderstanding and repetitive
reexamination. This standardization and the enforcement of the standardization are the
legal capital systems42. The legal capital system provides a legal system for the free and
large collections of investment for sustainable free market. Without the legal capital
system in free market, capital is too fragmentary to sustain a robust free market. The
most important aspect of the legal capital system is ownership.
The free market society is the individualistic society with minimum code and
hierarchy. Individual property right is strongly protected. The individualistic society
requires abundant resource and security. For the free market society, the abundant
resource comes from the continuous economic growth from new technology, additional
natural resource and labors, and additional trade. Security comes from the protection by
laws.
The continuous success of the free market society carries the individualistic
society into the extreme individualistic society as the affluent society. In the affluent
society, the combination of consumerism, globalization, and productive technology fuels
the economy. Productive technology improves the productivity that increases the living
standard for all people. It produces attractive and low-cost goods and services for
consumerism. The volume of consumption increases rapidly, stimulating increasing
production. New productive technology continues to appear to maintain continuously the
increase in productivity. When productivity slows down at a specific location, the
globalization of production and consumption takes over to move production to a different
location where high productivity can be maintained. The ever-increasing economic
growth in production and consumption allows ever-increasing numbers of people to
consume low-cost goods and services. The material affluence and consumerism are
spreading to the whole global society.
6.2. The Modern Collective Society
By the mid-nineteenth century, many reformers from Europe and America

realized the need to transform capitalist industrial society into a much more egalitarian
system in which collective wellbeing is above individualistic achievement. The system is
socialism. The word was first used in the early 1830s by the followers of Owen in
Britain and those of Saint-Simon in France. They criticized the excessive poverty and
inequality of the Industrial Revolution. They advocated reform via the egalitarian
distribution of wealth without private property.
The principle of socialism is collective wellbeing. There are different ways to
carry out collective wellbeing. Socialism can be cooperative socialism, total state
ownership socialism, partial state ownership socialism, and regulatory socialism.
In cooperation socialism, without private ownership, people cooperate with
freedom and equality. It is possible only in a relatively small simple community. The
large complicate industrial society requires a centralized government that plans and
controls the economy in order to achieve collective wellbeing. Therefore, for large
socialistic society, collective wellbeing is carried out by systems of social organization in
69
which the means of producing and distributing goods is owned or regulated by a
centralized government that often plans and controls the economy.
Total state ownership socialism, such as Communism, does not allow free market.
The means of producing and distributing goods is owned totally by a centralized state that
plans and controls the economy. Partial state ownership socialism allows both free
market for private ownership and state ownership. Regulatory socialism demands private
own business to be as transparent as possible, so state can monitor and regulate private
own business to follow a certain degree of collective wellbeing. Most socialism systems
today consist of partial state ownership socialism and regulatory socialism.
6.3. The Christian Church
The Christian church changed from the original harmonious society into the state
collective religion as the Roman Empire selected it as the state religion. During the
Modern Period, the church gradually moved back to the harmonious society, particularly
in America.
6.3.1. The Early Church as the Harmonious Society
The early church from 30 to 312 AD represented the harmonious society

established by Jesus Christ. It is the harmonious society, small and ubiquitous like the
prehistoric harmonious society. Since human society was the harmonious society in the
prehistoric time, and human was evolved to adapt to the harmonious society, humans
have propensity for harmonious cooperation in the harmonious society. Such propensity
for harmonious cooperation in the harmonious society is the basic reason for the growth
of the early church from the obscure, marginal Jesus Movement to become the religious
force in the Western World in a few centuries as described by sociologist Rodney Stark43.
E. R. Dodds has put this as well as anyone:

A Christian congregation was from the first a community in a much fuller sense
than any corresponding group of Isiac or Mithraist devotees. Its members were
bound together not only by common rites but by a common way of life.... Love of
one's neighbor is not an exclusively Christian virtue, but in [this] period
Christians appear to have practiced it much more effectively than any other group.
The Church provided the essentials of social security.... But even more important,
I suspect, than these material benefits was the sense of belonging, which the
Christian community could give.
Christianity did not grow because of miracle working in the marketplaces

(although there may have been much of that going on), or because Constantine
said it should, or even because the martyrs gave it such credibility. It grew
because Christians constituted an intense community, able to generate the
"invincible obstinacy" that so offended the younger Pliny but yielded immense
religious rewards. And the primary means of its growth was through the united
and motivated efforts of the growing numbers of Christian believers, who invited
their friends, relatives, and neighbors to share the "good news."
70
The early church spread in the urban area, the center of civilization. The center of
civilization was also the place farthest away from harmonious cooperation in the
harmonious society. Most people in the urban area suffered from endless conflicts,
diseases, and loneliness. The church as the community with harmonious cooperation
attracted a lot of people in the urban area. They loved each other and took care of each
other. During the time of plague and conflict, the people in the harmonious society
survived much better than the people outside.
In the prehistoric hunter-gatherer society, men and women were equal. The rise
of civilization lowered the status of women. The early church had much better equality
between men and women than the Roman Empire. Many leaders in the early church
were women. The equality attracted women, contributing to the growth of the early
church.
The Roman Empire required people to worship the emperor as a divine being.
When Christians refused to worship the emperor as a divine being, the unity of the
Roman state appeared to be threatened. Some Christians refused to serve in the army and
opposed the use of violence. Numerous persecutions ensued. Such persecutions forced
the early church to gather in small groups for regular worship. In the urban area, many
Christians came from the middle and upper classes, which prepared their houses for
worship, resulting in the house church. The small social group in the house church
actually worked very well for harmonious cooperation in the harmonious society whose
ideal size of social group is small. In this way, the persecution actually helped rather than
weakened the growth of the early church.
The contemporary pagan religions were essentially civilized religions that
concentrated in the building of grandiose temples and the presentation of magnificent
festivals, like what civilized institutions wanted to do. They relied on the support of
government and wealthy class rather than community. The loss of such support doomed
the pagan religions. From the perspective of the human propensity for harmonious
cooperation in the harmonious society, the rise of the early church in Europe was
unstoppable and almost a certainty.
6.3.2. The Church as the State Religion in the Collective Society
The decline of the harmonious society as the church resulted from the rise of the
state religion as the persecution ended in 313 AD when Edict of Milan gave Christians
equal rights. It was issued by Constantine in the West and Licinius in the East. The
church started to rely on the state. Eventually, the church became the state religion of the
Roman Empire. The society became the collective society, consisting of the collective
state and the state religion.
Facing the rise of the church, Constantine decided to use the church for the unity
of the Roman Empire. The church started to have a similar hierarchical structure as the
Roman Empire. People started to compete to obtain the positions of bishops. After that,
the church was no longer a person-to-person movement.
The weakening of the Roman Empire near the end of the Roman Empire also
forced the church to assume the role of maintaining social and political order. The
church became powerful socially and politically. After the end of the West Roman
71
Empire, the spread of Christianity beyond the empire was almost entirely by political
means such as treaty and baptizing kings and queens.
The state religion was a large social group activity instead of small group activity
as the harmonious society. At its peak, the state religion excommunicated a king, and
sold people the right to go to the heaven. The state religion became an intermediary
between people and the head of the collective state, and also an intermediary between
people and God
The human propensity for harmonious cooperation in the harmonious society as
the tradition of the harmonious society was maintained by devoted monks and nuns who
gave up the accumulation of wealth and devoted entirely to God and the Christian
community.
6.3.3. The Reformation: the breakdown of the intermediary
In period from 500-336 BC, classical Greece was divided into small city states,
each of which consisted of a city and its surrounding countryside. In this period Athens
reached its greatest political and cultural heights: the full development of the democratic
system of government under the Athenian statesman Pericles, and the founding of the
philosophical schools of Socrates and Plato.
Greece was divided into many small self-governing communities, a pattern
largely dictated by Greek geography, where every island, valley and plain is cut off from
its neighbors by the sea or mountain ranges. This Greek culture generated individualism
and the individualistic society.
The Renaissance had their origin in late 13th century Florence, Italy. Italy was
divided into smaller city states and territories, similar to the classical Greece. Italy was
one of the most urbanized areas in Europe. They were in the Roman Empire that inherited
Greek culture. Italy at this time was notable for its merchant Republics. The wealthy
merchants constituted the affluent upper class, resulting in the individualistic society,
similar to the individualistic society in the classical Greece.
Greek individualism gave people self-reliance to change traditions and authorities.
The Renaissance expresses the changes in art, religion, philosophy, science, and politics.
The highly spiritual art in the Middle Ages was transformed into worldly and secular art.
The religion that depended on the church authority and tradition in the Middle Ages was
transformed into the personal rational reading of the original scripture. People again
were interested the rational system of the nature. Politics was understood in more
realistic power struggle among individuals.
Individualism from Renaissance changed the dual society consisting of the
collective state and the state religion. For the collective state, individualism led to the
breakdown of the state religion (the church) as the intermediary between people and the
head of the collective state, resulting in nationalism without the interference of the
church. For the state religion, the religious individualism brought about the breakdown
of the state religion (the church) as the intermediary between human and God, resulting
in the Reformation with direct relation between human and God and the Bible as the sole
authority without an intermediary. The Reformation was started by Martin Luther. The
breakdown of the intermediary is manifested in his speech to defend his faith in front of
the representative of Pope before the Diet of Worms in 1520 AD.
72
Since your most serene majesty and your high mightiness require of me a simple,
clear and direct answer, I will give one, and it is this: I can not submit my faith
either to the pope or to the council, because it is as clear as noonday that they
have fallen into error and even into glaring inconsistency with themselves. If,
then, I am not convinced by proof from Holy Scripture, or by cogent reasons, if I
am not satisfied by the very text I have cited, and if my judgment is not in this
way brought into subjection to God’s word, I neither can nor will retract anything;
for it can not be right for a Christian to speak against his country. I stand here and
can say no more. God help me. Amen.
.
Without the intermediary, the dual society, however, continued to exist. The
national state and the state religion continued to support each other. The national state as
the collective state recognized the state religion as the exclusive religion within a nation,
while the state religion recognized the national state as the exclusive state with the divine
right. Each one concentrated in its domain of authority. The state religion continued to
be a large social group activity, unlike the harmonious society.
6.3.4. The Puritan Movement: the breakdown of the collective society
The further development of individualism resulted in the Enlightenment.

Individualism from the Enlightenment brought about further change in the collective
society consisting of the national collective state and the state religion. Individualism
from the Enlightenment forced the national collective state to accept the individualistic
society coexisting with the original collective society, resulting in the constitutional
democracy to allow individualistic expression in the collective society. The religious
individualism from the Enlightenment objected the conformity imposed by the state
religion (the Church of England), resulting in the Puritan movement. The Puritans
objected to ornaments and ritual in the churches for the state religion. They also objected
to ecclesiastical courts. They refused to endorse completely all of the standardized ritual
directions and formulas of the state religion. The state religion could not exist well as a
large group collective society with all the individualistic religious expressions. The non-
conformable denominations had to be silent or expelled.
6.3.5. The Decline of the State Religion
The return of the harmonious society resulted from the decline of the state
religion. The religious individualism and pluralism brought about the decline of the state
religion.
The religious individualism led to the migration of the persecuted non-
conformable Puritan and other denominations to America. The most famous and well-
known emigration to America was the migration of the Puritan separatists from the
Anglican Church of England, who fled first to Holland, and then later to America, to
establish the English colonies of New England, which later became the United States.
These Puritan separatists were also known as "the pilgrims". The original intent of the
colonists was to establish spiritual Puritanism, which had been denied to them in England
73
and the rest of Europe to engage in peaceful commerce with England and the Native
American Indians and to Christianize the peoples of the America.
The collective society consisting of the collective state and the state religion,
initially, continued to exist in America. Each state sanctioned but one official church that
was supported by taxes and received privileges granted to no other denomination in
almost every colony founded in the western hemisphere before the mid-seventeenth
century.
The religious pluralism44 in America changed such collective society consisting of
the collective state and the state religion. Historians conventionally note that early New
England’s religious character was shaped primarily by English Puritans, and the religious
character of the South by English Anglicans. The Middle Colonies—comprised of New
York, New Jersey, Pennsylvania, and Delaware—became a stage for the western world’s
most complex experience with religious pluralism. The mid-Atlantic region, unlike either
New England or the South, drew many of its initial settlers from European states that had
been deeply disrupted by the Protestant Reformation and the religious wars that followed
in its wake.
Early American churchmen and churchwomen soon discovered that if they
wanted to practice their beliefs unmolested in a diverse society, they had to grant the
same right to others. No single state religion could be imposed on such a mixed
population. Instead, a new form of religious practice emerged in the middle region: the
voluntary church—an institution supported by the free choice and personal commitment
of its adherents. As a result, there was the separation between state and religion.
Religion actually flourished under this system. As Thomas Jefferson wrote,
“Pennsylvania and New York…have long subsisted without any establishment. … They
flourish infinitely. Religion is well supported.” James Madison concurred: “The example
of the Colonies…which rejected religious establishments altogether, proved that all Sects
might be safely & advantageously put on a footing of equal & entire freedom.”
The religious individualism allows a non-conformable person to follow what one
believes, while the religious pluralism disallows the existence of a single religion as the
state religion. The collapse of the state religion without destroying the religion itself led
to the return of the harmonious society as a small group activity for harmonious
cooperation.
74
Part 3: The Three-Branch Structure Theory for
Individuals
Part 3 deals with the three-branch structural theory for individuals. Chapter 7
describes counseling psychology and psychotherapy for normal social lives, mental
overreactions, and mental disorders. In normal social life, each social life has specific
life with stress response. The action of social-life stressor is social-life sin. The
psychological counseling for normal social life involves the determination of one’s own
social life, the understanding of others’ social lives, and the adaptation in difficult situation.
Mental disorders are derived from the combinations of the hyper response genes, the
chronic adverse environments, and misdirected mental functions. The hyper response genes
include the hyper pleasure response genes, the hyper stress response genes, and the hyper
immune response genes. The chronic adverse environments include chronic adverse
experiences and chronic adverse infection. The misdirected mental functions include the
addiction instincts, the defensive survival instincts (fight-flight-freeze-obsession), and the
mental process during sleep. The combination of the hyper pleasure response genes, the
chronic adverse experiences, and the misdirected addiction instincts results in the hyper
pleasure mental disorders. The combination of the hyper stress response genes, the chronic
adverse experiences, and the misdirected defensive survival instincts results in the hyper
stress response mental disorders. The combination of the hyper immune response genes, the
chronic adverse infection, and the misdirected mental process during sleep results in the
delusional mental disorders. In the hyper pleasure response mental disorders including
histrionic and narcissistic personality disorders, pathological gambling, and psychopath, life
is controlled by the addiction of pleasure. In the hyper stress response mental disorders
including major depression, borderline personality disorder, anxiety disorders, and manic
depression, life is controlled by the struggle for survival. In delusional mental disorders
including schizophrenia and autism, life is controlled by the dream-like wakefulness.
The pleasure responses are the responses to the four mental enhancers: bond,
expressive, systemization, and domination corresponding to amiable, expressive,
respectively. The corresponding stress responses are the responses to the four
corresponding mental stressors: disconnection, injustice, disorganization, and repression,
respectively. The four subtypes of the hyper pleasure response mental disorders result
from the four enhancers, the four subtypes of the hyper stress response mental disorders
result from the four stressors, and the four subtypes of the delusional mental disorders
result from the four stressors. All mental disorders can be categorized by these 12
subtypes. Many mental disorders are the combinations of the subtypes.
75
In Chapter 8, the conversion of social life includes the conversion to the harmonious
social life, the conversion to the collective social life, and the conversion to the
individualistic social life.
7. Counseling Psychology and Psychotherapy

Counseling psychology deals with the enhancement of normal social life, while
psychotherapy deals with mental disorder. The three stages of life from normal social
life to mental disorder involve normal social life, mental overreaction, and mental
disorder.
7.1. Normal Social Life
In the three-branch structure theory, there are three social lives: yin, yang, and
harmony. Each social life has specific social-life enhancer and social-life stressor. Social-
life enhancer enhances social life, and social-life stressor disrupts social life. The
instinctive reaction to social-life enhancer that enhances social life is social-life pleasure
response to continue the social-life enhancer. Social-life stressor that disrupts social life
causes the loss of the function of certain adaptive social life. The instinctive reaction to
social-life stressor is social-life stress response to prompt attention to social-life stressor, so
social-life stressor can be dealt with urgently. The action of social-life stressor is social-life
sin.
yin = collective wellbeing yang = individualistic harmony = harmonious

achievement cooperation
Enhancer bond expressive systemization domination hyper bond detection
Stressor disconnection injustice disorganization repression estrangement enlargement
sin disconnection injustice disorganization repression estrangement enlargement
sin sin sin sin sin sin
Stress despair paranoid anxiety unfulfillment alienation alienation
response
7.1.1. The Determination of Social Life

The determination of social life is as follows.
76
The Determination of Social Life
Exclusive Collective Exclusive Individualistic Exclusive Harmonious
Social Lifer Social Lifer Social Lifer
allowed pleasure bond systemization hyper bond
response from expressive domination detection
forbidden pleasure systemization bond bond
response from domination expressive expressive
hyper bond hyper bond systemization
detection detection domination
forbidden stressors disconnection (sin) disorganization (sin) estrangement
(sins) injustice (sin) repression (sin) enlargement
stress responses from despair anxiety (sin) alienation
forbidden stressors paranoid unfulfillment (sin)
(sins)
allowed stressors (sins) disorganization (sin) disconnection (sin) disconnection (sin)
repression (sin) injustice (sin) injustice (sin)
estrangement (sin) estrangement (sin) disorganization (sin)
enlargement (sin) enlargement (sin) repression (sin)
acceptable stress anxiety despair despair
responses unfulfillment paranoid paranoid
alienation alienation anxiety
unfulfillment
The collective social lifer enjoys bond and expressive. The forbidden stressor and
sins are disconnection and injustice stressors and sins. The stress responses from the
forbidden stressors and sins are despair and paranoid. The allowed stressors and sins are
disorganization, repression, estrangement, and enlargement to a large social group
stressors and sins. The acceptable stress responses from the forbidden stressor and sins
are anxiety, unfulfillment, and alienation.
The individualistic social lifer enjoys systemization and domination. The
forbidden stressor and sins are disorganization and repression stressor and sins. The
stress responses from the forbidden stressor and sins are anxiety and unfulfillment. The
allowed stressor and sins are disconnection, injustice, estrangement, and enlargement to a
large social group stressor and sins. The acceptable stress responses from the forbidden
stressor and sins are despair, paranoid, and alienation.
The harmonious social lifer enjoys hyper bond and detection. The forbidden
stressor and sins are estrangement and enlargement to a large social group stressor and
sins. The stress response from the forbidden stressor and sin is alienation. The allowed
stressor and sins are disconnection, injustice, disorganization, and repression stressor and
sins. The acceptable stress responses from the forbidden stressor and sins are despair,
paranoid, anxiety, and unfulfillment.
7.1.2. Enhancers
Different social lives are dependent on different enhancer. The collective (yin)
social life relies on bond-expressive, the individualistic (yang) social life depends on
systemization-domination, and the harmonious social life relies on hyper bond-detection.
The formation of the social lives for individuals comes from the gene and the
upbringing. The core social life is derived by birth and by learning. The learning occurs
77
mostly during the childhood. After childhood, a broad contact with society produces a
post-childhood social life that is the “public social life” or “auxiliary social life” to be
adaptive to public environment, particularly the environment of career. The auxiliary social
life can be same or different from the core social life. A person may get into a career that is
not what the person likes to do.
If they are different, three possibilities can occur: (1) hidden core social life, (2)
complementary social lives, and (3) conflicting social lives.
(1) If the core and the public social lives are different, and the core social life is not
used often and becomes unskilled, the core social life becomes the hidden core social life,
and the person identifies with the auxiliary social life that is used often and becomes
proficient. The hidden core social life is shown to only few intimate friends and relatives
and in the secret imagination.
(2) If the core and the public social lives are different, and the core social life is still
used often and continues to be competent, the core social life continues to be dominant, and
the person identifies with the core social life, and at the same time, is proficient in the
auxiliary social life. The core social life is shown to many friends and relatives. In this case,
the core and the public social lives are complementary.
(3) If the core and the public social lives are different, and the person who is a
perfectionist can be perfect in only one social life, the core and public social lives are in
conflict, and the person has to choose one social life over the other social life. One example
is Martin Luther. When he was an Augustinian monk, he had the hidden individualistic
social life behind the involuntary public harmonious social life as a monk. Before he was
a monk, he pursued the individualistic achievement in theology and philosophy. He was
in the middle of a thunderstorm and a lightning bolt struck near him. He was terrified of
death and divine judgment. He cried out, “Help! Saint Anna, I will become a monk!” He
became a monk involuntarily. He tried very hard to become a monk living in the life of
harmonious cooperation without individuality. As a monk, he could not point out the
gross inconsistency (disorganization) in the church, and was repressed from
individualistic achievement. He hidden real stress responses are anxiety from
disorganization and unfulfillment from repression. For a public monk, his public
suffering for the harmonious lifer is alienation. He tried very hard to deal with the public
suffering of alienation from God, but his suffering actually increased, because his real
sufferings were anxiety and unfulfillment.
An opposite example is Francis of Assisi. Before he was a monk, he had the
hidden harmonious social life behind the involuntary public individualistic social life.
His father who was a wealthy merchant wanted him to be successful in business. He was
every sensitive to people’s plight in terms of hyper bond and detection. One time, when
he helped his father to sell merchandise, he gave everything he had to a beggar who
asked for alms. He was not happy about the public involuntary individualistic social life.
When the person no long hides the social life in public, social-life suffering ceases.
After Martin Luther retuned from being a monk as the harmonious social lifer to
the original individualistic social lifer, his social-life suffering ceased. After Francis of
Assisi became a monk as the harmonious social lifer, his social-life suffering as the
individualistic social lifer discontinued. The conflicting social lives may need
psychotherapy to sort out the conflict, and find proper solution to the conflict.
78
7.1.3. Stressors and Stress Responses
The stressors are disconnection, injustice, disorganization, repression,

estrangement, and enlargement to disrupt the enhancer of bond, expressive, systemization,
domination, hyper bond, and detection, respectively. Disconnection involves the
separations of loved ones that can be person, animal, or thing. Injustice is the unfair
treatment to specific individuals to damage the wellbeing of the individuals.
Disorganization damages the internal systemization of an individual. Repression inhibits
the growth of individual domination.
A normal person is affected by all stressors. Different social lives have different
sensibilities toward different stressors. The collective social life is sensitive to
disconnection-injustice, the individualistic social life is sensitive to disorganization-
repression, and the harmonious social life is sensitive to estrangement-enlargement.
Autism that is strong in systemization is sensitive to the stressor of disorganization that
causes unusually strong response.
Different stressors induce different stress responses. Disconnection, injustice,
disorganization, repression induce the stress responses of despair, paranoid, anxiety,
unfulfillment, respectively. Both stressors of estrangement and enlargement cause the
stress response of alienation. Before a stressor can be dealt with effectively, stress
response always exists to urge the action to deal with the stressor urgently.
The common symptom for all stressors is stress-anxiety enhanced by
corticotrophin-releasing hormone (CRH). According to the National Institutes of Health,
stress is an instinctive response to frustration, while anxiety is an instinctive response to
fear and uneasiness, usually from multiple stressors or a long-term stressor. An excessive
amount of stress can compound into an anxiety stressor. For common usage, stress
includes both stress and anxiety.
When stress and anxiety occur, muscles tighten, blood pressure rises, the heart
speeds up, and extra adrenaline rushes through the body. It is an automatic, wired-in
response, once danger or demand is perceived. The purpose of the stress reaction is
survival. The responses provide the extra strength needed to fight off danger or to flee
from it. This is a fundamental and powerful response. Three different parts of the brain
are involved in this adaptive response: the brain stem, the mid brain, and the cortex.
Within a stress response, different people have different degrees of stress response
in terms of amounts of stress-anxiety due to the differences in genes and experiences. It
may relate to an overactive hypothalamic-pituitary-adrenal axis (HPA axis) and other
nervous systems that result in increased level of the neuro-endocrine response to stress.
Social-life stress response sometimes happens suddenly. The process for the
sudden social-life stress response is similar to the popular stages of sudden grief as the
table below.
79
The 7-Stage of Sudden Social-life Stress response
7-Stage
1 Denial A easy way out of social-life stressor or the absence of social-life enhancer
2 Anger the emotional recognition of social-life stressor or the absence of social-life
enhancer
3 Bargaining another easy way out of the stressor or the absence of social-life enhancer
4 Depression the emotional recognition of no easy way out of social-life stressor or the
absence of social-life enhancer
5 Upward Turn the decision to deal with social-life stressor or the absence of social-life
enhancer
6 Working through Construction of the social-life three-branch psychotherapy for social-life
stress responses
7 End of Stress response Adopt the proper social-life enhancer to end the social-life stress response
The instinctive reaction to Social-life stressor that disrupts social life causes social-
life stress response to prompt attention to social-life stressor, so individuals can deal with
social-life stressor urgently.
1. Denial
The first stage is denial that is an easy way out social-life stressor or the absence
of social-life enhancer. At first, individuals tend to deny social-life stressor or the
absence of social-life enhancer has taken place, and may withdraw from our usual social
contacts that may remind individuals of such social-life stressor or the absence of social-
life enhancer. It is a defense mechanism that buffers the immediate shock. Individuals
may use drugs and alcohol to isolate themselves.
2. Anger
When reality forces individuals to recognize that denial as an easy way out,
individuals become angry as the emotional recognition of social-life stressor or the
absence of social-life enhancer. In the second stage as anger, the suffering person may be
furious at the person who inflicted the hurt, or at the world, for letting it happen. He may
be angry with himself for letting the event take place, even if, realistically, nothing could
have stopped it. The suffering person feels of wanting to fight back or get even.
3. Bargaining
The third stage is bargaining that is another easy way out of social-life stressor or
the absence of social-life enhancer. In the bargaining stage, common thoughts include "I
wish we could have….", "Maybe if I do this….", or "If I change my behavior, will you
come back?" Such bargaining is typically unrealistic.
4. Depression
The fourth stage is depression that is the emotional recognition of no easy way out
of social-life stressor or the absence of social-life enhancer. Depression is the feeling of
helpless and hopeless to stop social-life stressor or the absence of social-life enhancer. It
may include crying, withdrawal, or any other way that expresses sadness.
5. Upward turn
When the suffering person decides to deal with social-life stressor or the absence
of social-life enhancer, depression lessens. It is the upward turn.
6. Working Through
80
Working through involves the construction of the social-life three-branch
psychotherapy for social-life stress responses as described in the diagnosis of social-life
stress responses and the treatment for social-life stress responses.
7. End of Social-life stress response
The end of stress response occurs, when the suffering person adopts the proper
social-life enhancer to end the social-life stress response.
7.1.4. Sins and Stress Responses
The social-life sins are disconnection-injustice sins, disorganization-repression

sins, and estrangement-enlargement sins for the collective social lifer, the individualistic
social lifer, and the harmonious social lifer, respectively. Typical disloyalty-injustice sins
are in the Ten Commandments from Exodus 20,
1. You shall have no other gods before me.

2. You shall not make for yourself an idol.
3. You shall not make wrongful use of the name of your God.
4. Remember the Sabbath and keep it holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet anything that belongs to your neighbor.
Disorganization-repression sins are the opposites of the systemizing freedoms as

listed in the US Constitution. The freedoms include the freedoms of religion, speech,
petition clauses, the press, association, movement, and assembly etc, so repression sins
include repressions of religion, speech, petition clauses, the press, association, movement,
and assembly etc.
Estrangement sin is listed by Paul in Romans 1:29-32.
They have become filled with every kind of wickedness, evil, greed and depravity.
They are full of envy, murder, strife, deceit and malice. They are gossips,
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing
evil; they disobey their parents; they are senseless, faithless, heartless, ruthless.
Although they know God's righteous decree that those who do such things
deserve death, they not only continue to do these very things but also approve of
those who practice them. (Romans 1:29-32)
Different social lifers have different degrees of sensitivity toward different social-
life sins, resulting in different degrees of guilt about committing different social-life sins.
Collective lifer who enjoys collective wellbeing is very sensitive and feels very
guilty about committing disconnection-injustice sin, and is not very sensitive and does
not feel very guilty about committing disorganization-repression sins and estrangement-
enlargement sins. For an example, a socialist who enjoys collective wellbeing feels
strongly guilty about disconnection-injustice sins, but can be repressive toward
81
individualistic achievement and destructive toward harmonious cooperation without
much guilty feeling.
Individualistic lifer who enjoys individualistic achievement is very sensitive and
feels very guilty about committing disorganization-repression sin, and is not very
sensitive and does not feel very guilty about committing disconnection-injustice sins and
estrangement-enlargement sin. For an example, a capitalist who enjoys individualistic
achievement feels strongly guilty about disorganization-repression sin, but can be
disconnection-injustice toward social unity and equality and destructive toward
harmonious cooperation without much guilty feeling.
Harmonious lifer who enjoys harmonious cooperation is very sensitive and feels
very guilty about committing estrangement-enlargement sins, and is not very sensitive
and does not feel very guilty about committing disconnection-injustice sins and
disorganization-repression sins. For an example, a harmonist such as a monk who enjoys
harmonious cooperation feels strongly guilty about estrangement-enlargement sins, but
can completely disregard the justice system that punishes guilty people severely, and
discourages individualistic achievement without much guilty feeling.
Such specific sensitivity deters committing specific social-life sin, and accelerates
the cessation of specific social-life sin. At the same time, such specific sensitivity
tolerates committing another specific social-life sin, and hinders the cessation of another
specific social-life sin.
The process for the sudden realization of social-life sin is similar to the popular
stages of sudden grief as the table below.
The 7-Stage of Sudden Social-life sin

7-Stage
1 Denial A easy way out of social-life sin
2 Anger and Guilt the emotional recognition of social-life sin
3 Bargaining Another easy way out of social-life sin
4 Depression the emotional recognition of no easy way out of social-life sin
5 Upward Turn the decision to deal with social-life sin
6 Working through Construction of the social-life three-branch psychotherapy for social-life sins
7 End of Social-life sin Adopting the proper social-life enhancer to end the social-life sin
1. Denial
The first stage is denial that is an easy way out social-life sin. At first,
individuals tend to deny social-life sin has taken place, and may withdraw from our usual
social contacts that may remind individuals of such social-life sin. It is a defense
mechanism that buffers the immediate shock. Individuals may use drugs and alcohol to
isolate themselves.
2. Anger and Guilt
When a sinner recognizes the inescapable grave consequence of social-life sin, the
sinner feels guilty and angry as the emotional recognition of social-life sin, including
injustice sin, repression sin, and estrangement sin.
3. Bargaining
The third stage is bargaining that is another easy way out of social-life sin. In the
bargaining stage, common thoughts include "I wish we could have….", "Maybe if I do
82
this….", or "If I change my behavior, will you come back?" Such bargaining is typically
unrealistic.
4. Depression
The fourth stage is depression that is the emotional recognition of no easy way out
of social-life sin. Depression is the feeling of helpless and hopeless to clear social-life
sin. It may include crying, withdrawal, or any other way that expresses sadness.
5. Upward Turn
When the sinner person decides to deal with social-life sin, depression lessens. It
is the upward turn.
6. Working Through
Working through involves the construction of the social-life three-branch
psychotherapy for social-life sins as described in the diagnosis of social-life sin and the
treatment for social-life sin.
7. End of Social-Life sin
The end of social-life sin occurs, when the sinner adopts the proper social-life
enhancer to end the social-life sin.
7.1.5. Psychological Counseling
Different social lives have different treatment for social-life stress responses in
terms of stress and anxiety. The collective and individualistic social lifers maintain a
high tolerance of stress and anxiety, which allow active dealing of stressors. Tranquility
and harmony are the goals of the collective and individualistic social lifers. They can
have the reduction of stress and anxiety by meditation and medicine only to avoid
excessive stress and anxiety that becomes interference. On the other hand, the
harmonious social lifer minimizes stress and anxiety to reach tranquility and harmony.
Under the disruption by stressors, a social lifer has three options: (1) perseverance,
(2) migration, and (3) mental overreaction.
(1) Perseverance
Under perseverance, a social lifer maintains the same social life. Perseverance is
to replace disconnection, injustice, disorganization, repression, estrangement, and
enlargement with bond, expressive, systemization, domination, hyper bond, and detection,
respectively. For examples, an abused person who suffers from paranoid under injustice
finds a just environment for collective wellbeing. An unfulfilled person under repression
finds a free environment for individualistic achievement. A lonely person under
estrangement finds a harmonious environment in a small social group for harmonious
cooperation. One can also change the perception about social-life stressor. A perceived
injustice can be a mistaken perception. Time is a most important factor to replace the old
social-life stressor.
Perseverance to deal with sin is to replace disconnection sin, injustice sin,
disorganization sin, repression sin, estrangement sin, and enlargement sin with bond,
expressive, systemization, domination, hyper bond, and detection, respectively. The
voluntary replacement path involves the confession of sin, the repentance from sin, and
choosing social-life enhancer. The voluntary replacement is possible, only if the sinner is
truly sensitive to committing social-life sin. For an example, a harmonious lifer is
83
sensitive to estrangement sin, so the voluntary replacement of estrangement sin with
harmonious cooperation is possible.
To deal with stress-anxiety from stress response, the common psychological
counseling and psychotherapy for severe stress responses as stress-anxiety includes
antidepressants to reduce the high CRH levels, various relaxation-mindfulness methods
to reduce stress-anxiety by involving in the calm mind the clear mind, and the free
expression of stress-anxiety to a trustable person, such as psychotherapist, with the calm
mind and the clear mind, and the time to dilute stress-anxiety. The therapy of stress
response without deep psychoanalysis often is enough to cure relatively minor mental
disorders and to prevent the development of major mental disorders. The successful
psychotherapy to stress response means successful dealing with stressors. Consequently,
stress response stops, enhancer comes back.
(2) Migration
When it is not likely to replace social-life stressor with the social-life enhancer,
the conversion to another social lifer can cease social-life stress response, because
another social life does not have the same social-life stress response. For an example, a
woman with the collective social life suffers from paranoid, because of injustice. If she
cannot find collective wellbeing to replace injustice, she can adopt the individualistic
social life that does not suffer strongly from paranoid, because the fundamental social
unit for the individualistic social life is individual. She can find the social-life pleasure
response from individualistic achievement to overcome social-life stress response of
paranoid. She can also adopt the harmonious social life that does not suffer strongly from
paranoid, because the fundamental social unit is one-to-one harmonious relation instead
of a large recognizable social unit. She can find the social-life pleasure response from
harmonious cooperation to overcome social-life stress response of paranoid. People who
suffer strongly from despair, paranoid, anxiety, and unfulfillment from other social lives
often convert to the harmonious lifer as seen in the conversion to Daoism, Christianity,
and Buddhism from many suffering people. The conversions to different social lives are
in the next chapter.
(3) Mental Overreaction
Mental overreaction is described in the next section.
7.2. Mental Overreaction
Stage 2 is mental overreaction that is the step before mental disorder. How do
normal social lives turn into mental disorders? The causes of mental disorders are complex.
If it were simply, human evolution would have eliminated mental disorders. Each cause by
itself is relatively harmless, but the combination of a number of harmless causes can result
in harmful mental disorders.
Social-life enhancer enhances social life, and social-life stressor disrupts social life.
The instinctive reaction to social-life enhancer that enhances social life is social-life
pleasure response to continue the social-life enhancer, so the enhancers enhance social
life with the response of pleasure. Social-life stressor that disrupts social life causes the
loss of the function of certain adaptive social life. The instinctive reaction to social-life
stressor is social-life stress response to prompt attention to social-life stressor, so social-life
stressor can be dealt with urgently. For adult yin and yang social lives, the social-life
84
enhancers are bond, expressive, systemization, and domination with the corresponding
social-life stressor: disconnection, injustice, disorganization, and repression, respectively.
Genes provide proper controls of pleasure response or stress response to continue the
repetition of the enhancers or to the avoidance of the stressors, and then the social lives can
return to normal. Through evolution, genes provide optimal normal pleasure response and
stress response for normal environment, so majority of people have normal genes that are
most suitable for normal environment. Most people have optimal normal pleasure response
and normal stress response. At the same time, variant genes exist. The variant as hypo
pleasure response that result in low enhancer or hypo stress response that results in high
stressor are less adaptive than the variant as hyper pleasure response or hyper stress response.
Hyper pleasure response allows the high repetition of the enhancers at the expense of safety,
and hyper stress response allows high repetition of avoidance of the stressors at the expense
of internal energy reservoir. In normal environment, such variant genes are adaptive, even
though they are not optimal. For normal environment, few people have the adaptive variant
gene with adaptive level of hyper pleasure response or hyper stress response, while most
people have the genes with optimal normal genes with optimal normal levels of pleasure and
stress.
The immune system participates in the development of the nervous system. Immune
system too has optimal normal immune response gene for normal condition and adaptive
hyper immune response gene as a variant. For normal environment, most people have the
genes with optimal normal immune response, and few people have the genes with adaptive
hyper immune response.
Different environments cause genes to express differently. The normal adjustment
for genetic expression to adjust to different environments is epigenetic adjustment 45 by
which environments alter heritable gene expression via methods other than altering the
underlying DNA sequence. Under epigenetic adjustment, genetic expression become more
pleasure response to adjust to more chronic pleasurable environment, genetic expression
become more stress response to adjust to more chronic stressful environment, and genetic
expression become more immune response to adjust to more chronic infective environment.
To genes, chronic environmental effects become norms to which genetic expressions are
adjusted.
The chronic adverse environments for the hyper pleasure response and the hyper
stress response nervous systems come mostly from childhood experiences, such as
indulgence, physical illness, abuse, and neglect, during the development of the nervous
system. The chronic adverse environments for the hyper immune nervous system come
mostly from infections in mother during the fetal brain development. The infection triggers
the response of maternal immune system whose immune molecules enter in the fetal brain to
trigger the hyper immune response to interference the brain development, resulting in the
underconnectivity of neural cells. Normal response genes have more room for adverse
epigenetic adjustment before the genetic expression becomes severely maladaptive for
normal environment. In some cases, severely chronic adverse epigenetic adjustment can
make even normal genes to produce maladaptive genetic expression.
In the threefold typology by C. Robert Cloninger46, the three types are novelty
seeking, harm avoidance, and reward dependence. The threefold typology has been used
to diagnose mental disorders. The person high in novelty seeking is impulsive and
exploratory, and eager to take up new interests, but neglects details and quickly becomes
85
distracted and bored. Novelty seeking corresponds to the hyper pleasure response nervous
system. People high in harm avoidance are cautious, tense, inhibited, easily fatigable,
shy and apprehensive worriers. Harm avoidance corresponds to the hyper stress response
nervous system. The individual high in reward dependence is eager to please and help
others, is warm, sympathetic and sensitive to social cues. The person low in reward
dependence are tough minded, emotionally independent, and socially detached. Low in
reward dependence corresponds to the hyper immune nervous system with the
underconnectivity of neural cells that have problems to deal with complex reality in
society.
In the final step, when the chronic maladaptive hyper nervous systems reach the
critical high maladaptive levels, mental overreactions are formed by triggering the
misdirected mental functions. The chronic maladaptive hyper pleasure response nervous
system triggers the misdirected addiction instincts, resulting in hyper pleasure response
mental overreaction, when the chronic enhancer is transformed in the addiction. The chronic
maladaptive hyper stress response nervous system triggers the misdirected defensive
survival instincts (fight-flight-freeze-obsession), resulting in the hyper stress response
mental overreaction, when the chronic stressor is transformed into the predator. The chronic
maladaptive hyper immune nervous with underconnectivity of the nervous connection
triggers the misdirected mental process during sleep, resulting in delusional mental
overreaction, when the mental process of wakefulness is transformed into the mental process
of sleep. People with mental overreactions have socially acceptable behaviors. Many
people with mental overreactions are highly successful in society because of mental
overreaction that normal people do not have. People with mental overreactions with the
maladaptive nervous system are maladaptive in normal environment, but society sometimes
provides abnormal environment for people with mental overreaction to thrive.
Mental overreactions are like autoimmune disorders where misdirected immune
function to normal body tissues is harmful to body. In mental overreactions, misdirected
mental functions to normal mental state of wakefulness are harmful to the mind. Mental
overreactions caused by defensive survival instincts are posited by Stephen Porges in the
Polyvagal theory47. The intrusion of the mental process during sleep into wakefulness in
people with mental disorder was described by Claude Gottesmann who finds remarkable
similarity between schizophrenia and REM sleep in the brain activities and behaviors48.
Chronic mental overreaction causes the extensive reconstruction of the brain to
reflect the usage and under-usage of neural connections by mental overreaction, resulting in
the disordered nervous system, which is mental disorder. People with the maladaptive
nervous system attempt to adapt, and people with the disordered nervous system fail to
attempt to adapt. The development of mental disorder is described by the diagram below.
86
The Development of Mental Disorder
hyper response gene chronic adverse environment
maladaptive nervous system
chronic maladaptive nervous system misdirected mental function
mental overreaction
chronic mental overreaction
mental disorder (disordered nervous system)
Mental disorders are derived from the combinations of three causes: the hyper
pleasure, stress, or immune response genes, the chronic adverse environments
(experiences or infections), and the misdirected addiction instincts, defensive survival
instincts (fight-flight-freeze-obsession), or mental process during sleep. In the hyper
pleasure response mental disorders including histrionic and narcissistic personality disorders,
pathological gambling, and psychopath, life is controlled by addiction of pleasure. In the
hyper stress response mental disorders including major depression, borderline personality
disorder, anxiety disorders, and manic depression, life is controlled by the struggle for
survival. In delusional mental disorders including schizophrenia and autism, life is
Mental overreactions are described in the table as follows.
87
Mental Overreaction
Yin Yang
enhancers/ bond expressive systemization domination
pleasure
response
Stressor disconnection injustice disorganization repression
Stress response despair paranoid anxiety unfulfillment
Role friend communicator systemizer driver
Idealized Self- loyalist peacemaker idealist leader
Image
Hyper stress depression manipulation obsession mania
response mental
overreaction
Defensive flight-freeze manipulative obsessive rage
survival instinct
Role sufferer manipulator sectarian rebel
Idealized Self- loner strategist devotee hero
Image
delusional delusional delusional delusional obsession delusional mania
mental depression manipulation
overreaction
Role delusional sufferer delusional delusional sectarian delusional rebel
manipulator
Idealized Self- imaginative loner imaginative imaginative devotee imaginative hero
Image strategist
hyper pleasure bond addiction expressive systemization domination addiction
response mental addiction addiction
overreaction
Role bond addict expressive addict systemization addict domination addict
Idealized Self- super lover celebrity super geek adventurer
Image
As in the table above, the three types of mental overreactions are the hyper stress
response, the delusional, and the hyper pleasure response mental overreactions. There are
four enhancers-stressors, so there are total 12 subtypes of mental overreactions, including
four hyper stress response mental overreactions (depression, manipulation, obsession, and
mania), four delusional mental overreactions (delusional depression, delusional
manipulation, delusional obsession, and delusional mania), and four hyper pleasure response
mental overreactions (bond addiction, expressive addiction, systemization addiction, and
domination addiction).
7.2.1. Hyper Stress Response Mental Overreactions
Social-life stressor that disrupts social life causes the loss of the function of certain
adaptive social life. The instinctive reaction to social-life stressor is social-life stress
response to prompt attention to social-life stressor, so social-life stressor can be dealt with
88
urgently. Stress response is in the following order: 1) the limbic system, 2) the
hypothalamus, 3) the pituitary gland, and 4) the adrenal glands. The four systems constitute
the LHPA axis. Under normal stress response, the LHPA axis has a negative feedback loop
to minimize the glucocorticoid stress hormones produced by the LHPA axis. Under
chronic stress response, the glucocorticoid stress hormones increase. The level of stress
response as the level of the glucocorticoid stress hormones decreases with the increasing
numbers of the hippocampal glucocoricoid receptors, which are affected by the serotonin 1a
receptor (5-HT1a), the serotonin 2a receptor (5-HT2a), and the reuptake of serotonin. The
numbers of the receptors are controlled by the epigenetic adjustment that is affected by
chronic stress, resulting in the high stress response nervous system triggered by chronic
stressful environment. The adverse epigenetic adjustment occurs mostly during childhood
that is the time for the brain development. The childhood adverse environments include
physical illness, abuse, and neglect.
In experiments by Michael Meaney49, the offspring of female rats displaying less
nurturing behavior (low licking and grooming compared to high licking and grooming) had
fewer hippocampal glucocorticoid receptors, resulting in higher anxiety-related behavior.
The best-known hyper stress response gene involves a variant gene in the promoter
region of the serotonin transporter gene (5-HTTLPR). The short allele of 5-HTTLPR has
been associated with decreased serotonin transporter availability, resulting in lower reuptake
of serotonin. In several studies, individuals carrying this short allele have shown greater risk
for depression in the face of adverse life events, including childhood maltreatment, although
recent meta-analyses have questioned these findings50.
Another hyper stress response gene is the "A" (adenine) variant of the oxytocin
receptor gene (OXTR gene)51. The "G" (guanine) variant is the normal stress response
OXTR gene. Oxytocin is a hormone that increases in response to stress and is associated
with good social skills such as empathy and enjoying the company of others. People with
the 'A' variant scored substantially higher on depression.
The combination of hyper stress response gene and chronic adverse environment
results in maladaptive hyper nervous system. In the final step, when the chronic
maladaptive hyper nervous systems reaches the critical high maladaptive levels, the hyper
stress response mental overreactions are formed by triggering the misdirected defensive
survival instincts52, when the chronic stressor is transformed into the predator.
In human and many other animals, the defensive survival instincts are developed
to deal with real or potential predators. For real predators, the defensive survival instincts
are the freeze, flight, and fight instincts. The freeze instinct is to instinctively immobilize
to fake death under attack by predator. The flight instinct is to run away from predator.
The fight instinct is to fight against predator. The fight instinct also includes the maternal
fight instinct to fight against predator in order to protect the children. For potential
predator, the defensive survival instinct is the obsessive instinct to focus intensively and
obsessively potential predator, and ignore all other nonessential objects.
The triggering of the defensive survival instincts changes stressors into predators.
The result is the mental overreaction to stressor. Initially, people with mental
overreaction are within socially acceptable range. People with mental overreaction can
be quite successful in society, sometimes because of the acceptable mental overreaction.
The stressor in the yin passive social life (bond) is disconnection to disrupt bond
as the enhancer. The instinctive reaction to disconnection is despair as the stress response
89
to prompt attention to disconnection, so disconnection can be dealt with urgently. Chronic
stress response triggers the flight-freeze instinct, which is the defensive survival instinct
of a helpless prey to the attack from a predator. The corresponding behavior is flight-
freeze as depression for withdrawn behavior (flight) and inactivity (freeze). Depression
is the mental overreaction to disconnection as the stressor. For human, depression can be
both instinctive and rational to justify rationally depression. The role for people with the
mental overreaction of depression is sufferer. A person with the role of sufferer can
rationalize the role as loner to avoid detestable people.
The stressor in yin dynamic social life (expressive) is injustice to disrupt
expressive as the enhancer. The instinctive reaction to injustice is paranoid as the stress
response to prompt attention to injustice, so injustice can be dealt with urgently. Chronic
stress response triggers the manipulative instinct, which relates to the maternal fight
instinct as the defensive survival instinct to deceive and attack stealthily a predator, such
as the broken wing trick that a mother bird plays to lead a predator away from the baby
birds. It is the origin of the asymmetrical warfare. The corresponding behavior is
manipulation. Manipulation is the mental overreaction to injustice as the stressor. For
human, manipulation can be both instinctive and rational to justify rationally
manipulation. The role for people with the mental overreaction of manipulation is
manipulator. A person with the role of manipulator can rationalize the role as strategist
to protect the person and the love ones from strong opponents.
The stressor in the yang passive social life (systemization) is disorganization to
disrupt systemization as the enhancer. The instinctive reaction to disorganization is
anxiety as the stress response to prompt attention to disorganization, so disorganization can
be dealt with urgently. With disorganization, systemization suffers from anxiety. Chronic
stress response triggers the obsessive instinct as the defensive survival instinct, which
focuses in only one critically important potential predator, and ignores all other objects in
a highly uncertain and competitive environment. The corresponding behavior is
obsession. Obsession is the mental overreaction to disorganization as the stressor. For
human, obsession can be both instinctive and rational to justify rationally obsession. The
role for people with the mental overreaction of obsession is sectarian. A person with the
role of sectarian rationalizes the role as devotee.
The stressor of the yang dynamic social life (domination) is repression to disrupt
domination as the enhancer. The instinctive reaction to repression is unfulfillment as the
stress response to prompt attention to repression, so repression can be dealt with urgently.
Chronic stress response triggers the rage instinct, which relates to the fight instinct as the
defensive survival instinct to fight manically against a predator. The corresponding
behavior is mania. Mania is the mental overreaction to repression as the stressor. For
human, mania can be both instinctive and rational to justify rationally mania. The role
for people with the mental overreaction of mania is rebel. A person with the role of rebel
can rationalize the role as hero.
7.2.2. Delusional Mental Overreactions
The hyper immune response nervous system as the underconnective nervous

system for mental disorders is derived from dysfunctional immune system in the nervous
system as proposed by A. Kimberley McAllister53. The immune and nervous systems are
90
in a complicated relationship. During healthy development independent of immune and
inflammatory processes, immune molecules, such as cytokines and MHCI, play integral
roles in the central nervous system by mediating essential nervous system function of
connectivity such as activity-dependent refinement of connections, synaptic transmission,
synaptic plasticity, and homeostasis. The immune system appears to influence the
nervous system during typical functioning and in disease. Chronic infection or severe
illness may disrupt the balance of normal neural–immune cross-talk, resulting in
permanent underconnectivie nervous system in the brain during development, and/or
contributing to pathology later in life.
The underconnective nervous system does not have full connectivity in the
nervous system because of the dysfunctional inflammatory immune system that cannot
function normally to mediate essential nervous system function of connectivity. The
participations of different immune molecules in the development of connectivity in the
nervous system are different for different parts of the brain and at different stages of the
nervous development, so different disorders of underconnectivity affect different parts of
the brain and occur at different ages. Gender also plays a role in some disorders of the
dysfunctional immune system largely due to gender-related hormones. For an example,
multiple sclerosis (MS) is two to three times as common in females as in males, so
gender can also play a role in some mental disorders from underconnectivity derived
from the dysfunctional immune system. In addition to environmental factor, such as
infection during the prenatal period54, the hyper immune response gene55 is an important
factor.
The underconnective nervous system derived from the dysfunctional immune
system in the brain is shown in the mouse model by Limin Shi56. Adult offspring of
pregnant mice given intra-nasal influenza virus on embryonic day 9.5 exhibit behavioral
abnormalities including a deficit in social interaction, reluctance to interact with a novel
object, deficient prepulse inhibition and increased anxiety under mildly stressful
conditions. Such abnormal withdrawn behavior is similar to those associated with autism
and schizophrenia. Because the virus was not detected in the fetus in this mouse model, it
is the maternal immune response to influenza infection that causes these behavioral
abnormalities.
The combination of hyper immune response gene and chronic adverse
environment (infection) results in the maladaptive hyper immune response nervous
system. The chronic maladaptive hyper immune response nervous system triggers the
mental process of sleep.
For humans, the wakefulness-sleep boundary is porous. The broken wakefulness-
sleep boundary allows the excessive intrusion of the mental state of sleep into the mental
state of wakefulness. Sleep is a natural state of rest seen in mammals, birds, reptiles,
amphibians and fish. Daily life consists of wakefulness and sleep. In all mammals and
birds, sleep has two phases: REM (rapid eye movement) sleep and NREM (non-rapid eye
movement) sleep. Each phase has its own physiological, neurological and psychological
features. They flow together to form sleep cycles. It is likely that sleep fulfills multiple
functions. One of the functions is memory consolidation. Numerous studies have
suggested that REM sleep is important for the consolidation of procedural memory for
skill and spatial memory57. NREM sleep appears to be important for the consolidation of
declarative memory for facts and knowledge 58, 59.
91
During wakefulness, the thinking process is the control-reality process. The
prefrontal cortex is the control center for concentration, motivation and focus. The
prefrontal cortex involves differentiation and comparison among conflicting thoughts,
determination of future consequences of current activities, definition of a goal and course
of action, and prediction of outcomes and expectation. The reason for such function of
control is that the prefrontal cortex is highly interconnected with much of the brain,
including extensive connections with other cortical regions, as well as subcortical areas
for cognition, emotion, and instinct. The information collected from different areas is
stored in short-term working memory, and the prefrontal cortex integrates the information
in working memory.
In contrast to the control-reality process during the wakefulness, the thinking
process during sleep is the uncontrol-metaphor process. The mental state is uncontrolled,
because during NREM sleep, the prefrontal cortex and most other mental functions are
hypoactive, and during REM sleep, the prefrontal cortex is inactivated. Since the primary
sensual functions are hypoactive or inactivated, the mind has no direct contact with
immediate reality as sense input. The reality that is stored in memory cannot be
processed fully by the hypoactive or inactivated working memory in the prefrontal cortex
that collects all relevant items in memory. The result of thinking during sleep is
metaphor instead of reality. Metaphor is defined as the unreal combination of real items
due to the lack of or insufficient working memory. The result is the uncontrol-metaphor
process.
Reality is processed through the primary sensual cortex such as primary visual
cortex region in the occipital lobe. During wakefulness, the thinking process is busy
solving various problems from sense input and unconscious input. The mind is
preoccupied consciously and unconsciously by challenging tasks in exploratory activity
and unsettling emotion. During sleep, the mind continues to be preoccupied by
challenging task and unsettling emotion as during wakefulness. Such continuation of
mental activities during wakefulness and during sleep is posited the cognitive theory of
dream 60 by William Domhoff for challenging tasks and in the expectation fulfillment
theory of dreaming by Joe Griffin 61 for unsettling emotion.
In the cognitive theory of dream, dream content is for the most part coherent,
consistent, and continuous with waking concerns, and dreams are the quintessential
cognitive simulation because they are experienced as real while they are happening. In
the expectation fulfillment theory of dream, all arousals of the autonomic nervous system
— the generation of an emotion, however slight — are the expectations that require
fulfillment to de-arousal, and dreams metaphorically fulfill the expectations that are not
fulfilled during wakefulness to complete the arousal — de-arousal process.
The uncontrol-metaphor process in NREM sleep is adapted to work on
challenging tasks by consolidating declarative memory. The uncontrol-metaphor process
in REM sleep is adapted to relieve temporarily unsettling emotion including the stress
during learning procedure to consolidate procedural memory during sleep and during
wakefulness.
Long-term memory includes procedural memory and declarative memory.
Procedural memory is the unconscious memory of skills and how to do things,
particularly the use of objects or movements of the body. Procedural memory learning
requires repeating a complex activity many times to produce the skill automatically. It is
92
encoded and probably stored by the cerebellum and the striatum. Declarative memory is
to recall consciously facts and knowledge. Declarative memory includes episodic
memory for specific personal experiences and semantic memory for factual information.
It is encoded mainly by the hippocampus, and consolidated and stored in the temporal
cortex and elsewhere. Because of different areas for procedural memory and declarative
memory, people are still able to form new procedural memories (such as playing the
piano, for example), but cannot remember the events during which they happened or
were learned.
Long term memory, unlike short term memory, requires the construction of new
proteins. This protein initiates and enhances the new synaptic connection that reinforces
the expressive strength between neurons. Memory consolidation is to transform novel
memories from a relatively fragile state to a more robust and stable condition. Memory
consolidation involves both the strengthening of traces representing new details of
experience, and the parallel integration of information extracted from new experiences
with previously acquired consolidated memory. Memory consolidation can be done
during wakefulness. Sleep accelerates memory consolidation
In NREM, the average brain activity decreases. An area such as the reticular
activating system which is the area involved in arousal and wakening, is hypoactive.
Areas involved in muscle movement are hypoactive. But, regions, such as the
hippocampus, involved in the consolidation and retrieval of declarative memory is still
active, but the pathways that bring information to and from this region are hypoactive,
therefore isolating them. The prefrontal cortex is hypoactive. The thinking process in
NREM is the uncontrol-metaphor-hypoactive process. NREM is hypoactive, similar to
rest during wakefulness. Rest is important to repair bodily functions. During NREM
dream, the dorsolateral prefrontal cortex is partially reactivated. In such hypoactive state,
the limited working memory in the prefrontal cortex can only process the mental
challenging task, such as exploration in unfamiliar environment during wakefulness62 as
observed in the experiment with rat, resulting in memory consolidation of declarative
memory with the active hippocampus.
In the experiment by Robert Stickgold63, college students practiced a virtual maze
task on a computer, and they were instructed to remember the location of a particular tree
in the maze. Afterward, some of students took a nap, and reported the dreams during the
NREM sleep. The students who had found the maze task challenging by their poor
performances in initial trials had the dreams about the maze task. The dreams were
metaphorical, such as seeing people at particular locations in a maze or hearing music
that had played in the lab during testing. In the second trials, they found the tree much
faster than they had in initial trials. Task-related thoughts during wakefulness, in
contrast, did not predict improved performance. The experiment shows that the
metaphorical NREM dream focus in challenging task, and accelerates the consolidation
of declarative memory. The focus in challenging task during NREM sleep is even better
than during wakefulness.
Without the full capacity of the prefrontal cortex, NREM sleep is unlikely to solve
any difficult problems in exploration. With the limited working memory, all other mental
activities are fragmented during NREM sleep. NREM sleep uses the uncontrol-
metaphor-hypoactive process for the hypoactive brain. NREM sleep is characterized as
focused activity surrounded by fragmented activities in the hypoactive mental state.
93
NREM dreams are like thinking about something during the day for a brief period of time.
NREM sleep increases with exploratory activity during wakefulness64.
After about 90 minutes into NREM sleep, REM sleep occurs. During REM sleep,
the brain is activated by the excretion of acetylcholine in the pons. An area of gray matter,
located at the occipito-temporo-parital junction is activated. This is where the brain
performs the highest level of processing of perceptual information. The emotional brain
(the limbic system) and memory and sensory processes connected to simple vision and
hearing are activated. However, the primary visual cortex region, the encoding of
declarative memory by the hippocampus, and the prefrontal cortex are inactivated 65 .
During REM sleep, the right brain that processes image, intuition, and unfamiliar
activities is more active than the left brain that processes language, precision, and
familiar activities. Without the control of the prefrontal cortex and the space of working
memory and with active emotion and processing of perceptual information, the thinking
process in REM is the uncontrol-metaphor-active process to produce free and
metaphorical expression of unsettling emotion, resulting in the temporary relief of stress-
anxiety by releasing unhealthy suppressed stress-anxiety. (There is much aggression in
REM dreams with the inactivated prefrontal cortex, and much friendliness in NREM
dreams with partially reactivated prefrontal cortex.66.) The deprivation of REM sleep
results in extreme tiredness, irritability, and even hallucination.
The stress-anxiety in complex procedural memory learning process hinders the
memory consolidation in procedural memory, so the relaxing and refresh mind
accelerates the memory consolidation of procedural memory during REM sleep and
during wakefulness after sufficient REM sleep.
For a long time it was believed that the consolidation of procedural memories
took place solely as a function of time, but some studies suggest that the memory
consolidation for certain forms of learning is exclusively enhanced during periods of
REM sleep67. The inactivated encoding of declarative memory by the hippocampus does
not allow REM sleep to consolidate declarative memory. However, since emotion in the
emotion and motivation parts in the limbic system (particularly the amygdale that
encodes the emotional part of emotional declarative memory) is activated during REM
sleep, some studies support that REM sleep helps consolidate highly emotional
declarative memories68.
REM sleep uses the uncontrol-metaphor-active process for the active brain. From
the perspective of wakefulness, REM sleep is characterized as emotional, active,
metaphorical, and uncontrolled mental state. REM dreams are comparable to thinking
deeply about something. REM dreams are more likely to occur, and more elaborate,
metaphorical, emotional, and motivational, and more involved in visual images than
NREM dreams69. REM sleep increases with the preoccupation of unsettling emotion70,
because REM sleep allows temporary relief of stress-anxiety. People with major
depression often go to REM sleep quickly to rely on REM sleep for relief, resulting in
actually worse depression during wakefulness, because the need for the improvement
during wakefulness decreases 71 and severe stress-anxiety during wakefulness can be
reduced only through the conscious prefrontal cortex during wakefulness.
As yang social life and yin social life during wakefulness, yang (male) sleep and
yin (female) sleep occur as RNEM sleep and REM sleep, respectively. Males are much
more interested in challenging task as in NREM dream, while females have much more
94
unsettling emotion as in REM dream. Some parts of the brain are constructed for yin
social life and yin sleep, while some parts of the brain are constructed for yang social life
and yang sleep.
Wakefulness with the control-reality process and sleep with the uncontrol-
metaphor process are in very different mental states. There is the waking-sleeping
boundary to separate two different mental states. For human, the wakefulness-sleep
boundary is much weaker than other animals. Human language communication is much
more elaborate than other animals. To detect lie in language communication, a listener
must explore all subtle loosely connected details in the language communication from a
speaker who may lie. The result is the detective instinct as theory of mind. In theory of
mind, a listener must suppress one’s own position, and thinks as the mind of a speaker
who may lie. The way to do it is to trigger momentarily the uncontrol-metaphor process
in REM sleep by suppressing the control from the prefrontal cortex, encoding declarative
memory, and the process of familiar events in the left brain to allow subtle loosely
connected details to appear, and then switch back the control-reality process to examine
all the subtle details that appear. Theory of mind is the sequential combination of the
control-reality process and the uncontrol-metaphor process. For human, the emergence
of theory of mind is after the proficiency of language at about four years old. No other
animals have theory of mind. The human wakefulness-sleep boundary is porous by this
uncontrol-metaphor process in theory of mind.
The combination of the control-reality process and the uncontrol-metaphor
process brings about the highly imaginative human mind, including humor that is unique
to human. Each one of the processes alone cannot bring about the highly imaginative
human mind. At the same time, human mind is susceptible to the broken wakefulness-
sleep boundary by the underconnective nervous system.
Without full connectivity in the nervous system, the underconnective nervous
system cannot cope with complex reality. For non-humans and humans as in the mouse
model by Limin Shi, a response to complex reality is the abnormal withdrawn behavior.
The underconnective nervous system is similar to the uncontrol-metaphor process that
has limited capacity to control and connect all items in reality during sleep. Humans
have the porous waking-sleeping boundary. The combination of the five factors, the
uncontrol-metaphor process during sleep, the underconnective nervous system, the
similarity between the underconnective nervous system and the uncontrol-metaphor
process during sleep, the porous waking-sleeping boundary, and complex reality, triggers
abnormally the uncontrol-metaphor process during wakefulness, resulting in abnormal
dreamlike delusional disorganized thinking during wakefulness as described by Claude
Gottesmann who finds remarkable similarity between schizophrenia and REM sleep in
the brain activities and behaviors72.
The two major behaviors for the mental disorders, such autism and schizophrenia,
are the withdrawn behavior from the underconnective nervous system and the delusional
behavior during wakefulness from the uncontrol-metaphor process. There is no animal
model for delusional schizophrenia, because non-humans do not have the porous waking-
sleeping boundary.
The triggering of the uncontrol-metaphor-active process from REM sleep
produces delusional, active, elaborate, and disorganized thinking as REM dream, while
the triggering of the uncontrol-metaphor-hypoactive process from NRM sleep produces
95
delusional, hypoactive, focused, and disorganized thinking as NREM dream. Delusional
behaviors likely bring about stress-anxiety that triggers the defensive survival instincts,
so the triggering of the uncontrol-metaphor process and the triggering of the defensive
survival instincts occur at the same time.
Triggering the uncontrol-metaphor-hypoactive process and the flight-freeze
instinct, the delusional yin passive social lifer has delusional depression as the mental
overreaction, the role of delusional sufferer, and the idealized self-image of imaginative
loner. Triggering the uncontrol-metaphor-active process and the manipulative instinct,
the delusional yin dynamic social lifer has delusional manipulation as the mental
overreaction, the role of delusional manipulator, and the idealized self-image of
imaginative delusional strategist.
Triggering the uncontrol-metaphor-hypoactive process and the obsessive instinct,
the delusional yang passive social lifer has delusional obsession as the mental
overreaction, the role of delusional sectarian, and the idealized self-image of imaginative
devotee. Triggering the uncontrol-metaphor-hypoactive process and the rage instinct, the
delusional yang dynamic social lifer has delusional mania as the mental overreaction, the
role of delusional rebel, and the idealized self-image of imaginative hero.
7.2.3. Hyper Pleasure Response Mental Overreactions
Social-life enhancer enhances social life, and social-life stressor disrupts social life.
The instinctive reaction to social-life enhancer that enhances social life is social-life
pleasure response to continue the social-life enhancer, so the enhancers enhance social
life with pleasure response. The major pleasure response system is the medial forebrain
bundle as it courses through the lateral hypothalamus to the ventral tegmentum produces
the most robust rewarding effects. The major pleasure-neurotransmitter is dopamine in
ventral tegmental dopamine system.
The adverse environment for pleasure response is chronic pleasure. Chronic
pleasure blunts pleasure response, so increasing pleasure is needed to be satisfied. In the
experiments for chronic pleasure, chronic usage of addictive drug, such as cocaine that
generates dopamine as the pleasure neurotransmitter. In the experiment by Peter
Thanos73, chronic use of cocaine depleted the dopamine D2 receptor in rats trained to
self-administer cocaine. With the depletion of the dopamine D2 receptors, the pleasure
response was blunted. Rats used more self-administered cocaine. The addition of the
dopamine D2 receptors by the injection of a special virus can reduce use of cocaine by 75
percent in rats that self-administer cocaine.
Chronic pleasure environment changes the adaptive pleasure response nervous
system to the maladaptive pleasure response nervous system by the need of very high
level of pleasure. The transformation into the hyper pleasure response mental
overreaction requires the hyper stress-pleasure connection to bring about the hyper stress-
induced pleasure response nervous system 74 . The normal stress-pleasure connection
involves the extremely stressful environment in the struggle for survival. During the
struggle for survival, the body automatically triggers pleasure response as the secretion of
painkillers (opium-like endorphin and enkephalin) to eliminate any pain resulted from
injury or insufficient oxygen in the body, so the struggle for survival can continue
without the interference of pain.
96
The hyper stress-pleasure connection connects the stress response system and the
pleasure response system to allow the triggering of pleasure response even under not
extremely stressful condition. The hyper stress-pleasure connection brings about the
hyper stress-induced pleasure response nervous system. Stress includes novelty and risk.
People with the hyper stress-induced pleasure response nervous system prefer novel and
risky pleasure, and get tired of old and ordinary pleasure easily. They are low stress,
novelty-seeking and risk-seeking people.
Novelty-seeking behavior is probably affected by the combination of several
variant genes for the hyper stress-induced pleasure response genes, including the DRD4
C-521T75 relating to dopamine and MAOA gene76 relating to norepinephrine, epinephrine,
serotonin, and dopamine. The chronic adverse environment is the chronic stress-induced
pleasure such as chronic thrill-seeking behavior as predator or as victim. The
combination of the hyper stress-induced pleasure response gene and the chronic adverse
stress-induced pleasure response environment brings about the maladaptive hyper stress-
induced pleasure response nervous system that needs a high level of stress-induced
pleasure response.
When the chronic maladaptive stress-induced pleasure response nervous system
reaches a critical level, addiction instinct is triggered to form the hyper stress-induced
pleasure response mental disorder, when the enhancer becomes the addiction. Addiction
instinct involves the stress-pleasure connection. The stress-pleasure connection is a
double edge connection: pleasure response at the end of stress response and stress
response at the end of pleasure response. Stress response at the end of pleasure response
is the withdrawal symptom as in a drug addict without drug. This stress response is
abnormal, because it is not the response to a stressful environment as normal stress
response. Therefore, people with addiction have low normal stress response under
normal condition, and has high abnormal stress response during withdrawal symptom.
The withdrawn symptom forces an addict to seek pleasure response just to minimize
miserable stress in the withdrawal symptom.
Addiction instinct adapts to a prolonged surge of food and sex. The withdrawal
symptom in addiction instinct is to maintain the behavior that causes a surge of pleasure
from the sources such food and sex in order to take the advantage of the surge of food
and sex.
The enhancer in the yin passive social life (bond) is disconnection to enhance
bond. The instinctive reaction to bond is pleasure response to continue bond. Chronic
pleasure response of bond triggers the addiction instinct. The corresponding behavior is
bond addiction. Bond addiction is the mental overreaction to bond as the enhancer. For
human, bond addiction can be both instinctive and rational to justify rationally bond
addiction. The role for people with the mental overreaction of bond addiction is bond
addict. A person with the role of bond addict can rationalize the role as super lover.
The enhancer in yin dynamic social life (expressive) is expressive. The
instinctive reaction to expressive is pleasure response to continue expressive. Chronic
pleasure response of expressive triggers the addiction instinct. The corresponding
behavior is expressive addiction. Expressive addiction is the mental overreaction to
expressive as the enhancer. For human, expressive addiction can be both instinctive and
rational to justify rationally expressive addiction. The role for people with the mental
97
overreaction of expressive addiction is expressive addict. A person with the role of
expressive addict can rationalize the role as celebrity.
The enhancer in the yang passive social life (systemization) is systemization. The
instinctive reaction to systemization is pleasure response to continue systemization.
Chronic pleasure response of systemization triggers the addiction instinct. The
corresponding behavior is systemization addiction. Systemization addiction is the mental
overreaction to systemization as the enhancer. For human, systemization addiction can
be both instinctive and rational to justify rationally systemization addiction. The role for
people with the mental overreaction of systemization addiction is systemization addict.
A person with the role of systemization addict rationalizes the role as super geek.
The enhancer of the yang dynamic social life (domination) is domination. The
instinctive reaction to domination is pleasure response to continue domination. Chronic
pleasure response of domination triggers the addiction instinct. The corresponding
behavior is domination addiction. Domination addiction is the mental overreaction to
domination as the enhancer. For human, domination addiction can be both instinctive
and rational to justify rationally domination addiction. The role for people with the
mental overreaction of domination addiction is domination addict. A person with the role
of domination addict can rationalize the role as adventurer.
7.2.4. Psychological Counseling and Psychotherapy
Initially, the mental overreactions are within the socially acceptable range. A
person with the mental overreaction can even be very successful in society. However,
people with the mental overreactions typically cause problems in families and close
social circles. Since people with the mental overreactions continue function well in
society, it is difficult to accept the deep intrapsychic therapies to deliberately change the
personality of a person with the mental overreaction, especially, when the mental
overreaction is what makes the person with the mental overreaction successful in society.
At this point, a suitable therapy is interpersonal psychotherapy (IPT) rather than
intrapsychic therapy to deal with such interpersonal problems. IPT focuses on the
interpersonal context and on building interpersonal skills. IPT aims to change a person's
interpersonal behavior by fostering adaptation to current interpersonal roles and situations.
Formal and informal psychotherapy for stress-anxiety is still useful to prevent the
deterioration of the mental overreactions into mental disorders, and possibly let the brain
itself to repair the maladaptive hyper stress response nervous system. Important drugs in
the drug-based treatment for the therapy of stress-anxiety are antidepressant drugs to
modulate the neurotransmitters (monoamines) in the brain.
The most common method to prevent the mental overreactions is from moral and
religious teachings. Religions provide the sources of divine power and faith, religious
community support, and religious meditation to decrease stress-anxiety and addiction.
With reduced stress-anxiety and addiction, people are less likely to have mental
overreactions of addiction, delusion and desperate struggle for survival.
7.3. Mental Disorders
Stage 3 is mental disorder as the result of the chronic mental overreaction. The
chronic mental overreactions lead to mental disorders that are outside of socially
98
acceptable range. In people with mental disorders, the brain is reconstructed to reflect the
usage and under-usage of the mental overreaction, resulting in the disordered nervous
system. While the disordered nervous system is difficult to be recovered, psychotherapy
can minimize the effects of the system.
The three types of mental disorders are the hyper stress response, the delusional, and
the hyper pleasure response mental disorders. There are four enhancers-stressors, so there
are total 12 subtypes of mental disorders, including four hyper stress response mental
disorders (depression, manipulation, obsession, and mania), four delusional mental
disorders (delusional depression, delusional manipulation, delusional obsession, and
delusional mania), and four hyper pleasure response mental disorders (bond addiction,
expressive addiction, systemization addiction, and domination addiction). Each subtype of
mental disorders is represented at least one example of the mental disorders. Many
mental disorders are the combinations of the subtypes of mental disorders.
Mental Disorders
Yin Yang
stressor disconnection injustice disorganization repression
stress response despair paranoid anxiety unfulfillment
hyper stress response depression manipulation obsession mania
mental disorder
defensive survival flight-freeze manipulative obsessive rage
instinct
hyper stress response major depression BPD panic, phobias, manic
mental disorder OCD, PTSD depression
(example)
subtype of mental unipolar paranoid anxiety mania
disorders depression
delusional mental delusional delusional delusional delusional
disorder depression manipulation obsession mania
delusional mental catatonic paranoid autism delusional
disorder (example) schizophrenia schizophrenia mania
hyper pleasure bond addiction expressive systemization domination
response mental addiction addiction addiction
disorder
hyper pleasure nymphomania histrionic Asperger Symptom psychopath
response mental personality
disorders (example) disorder
According to the National Institute of Mental Health (NIMH), part of the National
Institutes of Health (NIH), An estimated 22.1 percent of Americans ages 18 and older -
about one in five (or over 44 million) adults - suffer from a diagnosable mental disorder in a
given year. About 5 percent of adults are affected so seriously by mental illness that it
interferes with their ability to function in society. Mental health disorders account for four
of the top 10 causes of disability in developed market economies, such as the US, worldwide,
99
and include: major depression, manic depression (bipolar disorder), schizophrenia, and
obsessive-compulsive disorder (OCD), representing the unipolar depression, the paranoid,
the anxiety, and the mania subtypes, respectively.
There are five major psychotherapies 77 : biological therapy, psychodynamic
therapy, cognitive-behavioral therapy, interpersonal therapy, and humanistic-experiential
therapy for the four subtypes of mental disorders.
7.3.1. Hyper Stress Response Mental Disorders
The chronic hyper stress response mental overreactions lead to the hyper stress
response mental disorders. The brain is reconstructed to reflect the usage and the under-
usage of neural structures by chronic mental overreactions, resulting in the disorder hyper
stress response nervous system. The four subtypes of the mental disorders are the
unipolar depression, paranoid, anxiety, and mania subtypes.
7.3.1.1. Unipolar Depression Subtype
The common feature of the mental disorders is depression without other

significant symptoms. The unipolar depression subtype includes major depression.
Lifetime prevalence for major depression in the general population is 10% to 25% for
women and from 5% to 12% for men. In any year, 5% to 9% of women will have this
disorder and from 2% to 3% of men will have it. If one of a pair of identical twins has
an affective disorder, there is a 60% chance that the other twin will develop a similar
condition, compared to only a 15 per cent chance in non-identical twins. For both
genders it is most common in those who are 25-44 years of age, and least common for
those over the age of 65. For about two-thirds of those individuals who have a major
depressive episode they will recover completely. The other one-third may recover only
partially or not at all. Major depression is an episodic disorder. That is, it occurs in
episodes that come and go.
Major depression is characterized by a depressed mood, a lack of interest in
activities, changes in weight and sleep, insomnia or excessive sleeping, fatigue, feelings
of worthlessness, inappropriate guilt or regret, helplessness, hopelessness, and self-hatred,
difficulty concentrating, and thoughts of death and suicide. If people experience the
majority of these symptoms for longer than a two-week period, they may be diagnosed
with major depression. Major depression lasts from weeks to a lifelong disorder with
recurrent major depressive episodes. Another form of unipolar depression is dysthymia.
Dysthymia is a less severe but usually more long-lasting subtype of depression compared
to major depression.
The three most common treatments for depression are psychotherapy, medication,
and electroconvulsive therapy. Psychotherapy is the treatment of choice for people under
18, while electroconvulsive therapy (ECT) is only used as a last resort. Hospitalization
may be necessary in cases with associated self-neglect or a significant risk of harm to self
or others.
Drugs used to treat depression are called antidepressants. Common types of
antidepressants include selective serotonin re-uptake inhibitors (SSRIs), serotonin
norepinephrine reuptake inhibitors (SNRIs), tricyclic antidepressants, bupropion, and
100
monoamine oxidase inhibitors. Antidepressants modulate neurotransmitters for reducing
stress-anxiety from stress response, and allow the brain itself to repair the disrupted
neural network.
Many forms of psychotherapy are effectively used to help depressed individuals,
including some short-term (10 to 20 weeks) therapies. Psychodynamic therapy focuses
primarily in revealing the unconscious content of a patient's psyche as the source of the
pattern of inadequate ways of coping (maladaptive coping mechanisms) in negative or
self-injurious behavior. The revelation helps a patient to resolve the problems through
verbal give-and-take with the therapist. Psychodynamic therapy repairs the disrupted
neural network by identifying the unconscious source of the mental overreaction for the
disrupted neural network.
Cognitive-behavioral therapy (CBT) teaches clients to challenge self-defeating
and negative but enduring ways of thinking (cognitions) and change counter-productive
behaviors. Research suggested that CBT could perform as well or better than
antidepressants in patients with moderate to severe depression. CBT may be effective in
depressed adolescents. CBT is particularly beneficial in preventing relapse.
Interpersonal therapy (IPT) focuses on the patient's disturbed personal relationships that
both cause and exacerbate the depression. IPT aims to change a person's interpersonal
behavior by fostering adaptation to current interpersonal roles and situations. CBT and
IPT repair the disrupted neural network by correcting cognition and behavior in the
mental overreaction triggered by the flight-freeze instinct.
In electroconvulsive therapy (ECT), pulses of electricity are sent through the brain
via two electrodes to induce a seizure while the patient is under a brief period of general
anaesthesia. It is usually used as the last resort after the lack of response to antidepressant
medication and psychotherapy. ECT is probably more effective than antidepressants for
depression in the immediate short-term. It requires ECT along with psychotherapy for
the best outcome to prevent relapse. Common initial adverse effects from ECT include
short and long-term memory loss, disorientation and headache, but memory disturbance
after ECT usually resolves within one month. This procedure is thought to affect levels
of neurotransmitters and possibly the disrupted neural network by the temporary loss of
memory, and allows the brain to return to the normal condition temporarily.
7.3.1.2. Paranoid Subtype
The chronic manipulation mental overreaction leads to the paranoid subtype of

mental disorder. The common feature of the mental disorders is paranoid. The extreme
mental overreaction often triggers more than one defensive survival instinct to produce
the combination of different subtypes of mental disorders. In the paranoid subtype,
borderline personality disorder (BPD) is the combination of the paranoid subtype and the
unipolar depression subtype.
Borderline personality disorder as the combination of the paranoid subtype and
the unipolar depression subtype of mental disorder is characterized by pervasive
instability in moods, interpersonal relationships (idealization and devaluation episodes),
self-image, identity, and behavior, self-image, and behavior. Individuals with BPD are
often described as deliberately manipulative or difficult, and they also experience inner
pain and despair, powerlessness, and defensive reactions. BPD patient has strong
101
rejection sensitivity and poor executive control of emotion and behavior. Adults who
have antisocial personality disorder, formerly also called sociopaths, may be more likely
to also have BPD.
Historically, BPD has been thought to be a set of symptoms that include both
mood problems (neuroses) and distortions of reality (psychosis), and therefore was
thought to be on the borderline between mood problems and schizophrenia. Personality
disorder is characterized by consistently problematic ways of thinking, feeling, and
interacting.. Some have suggested that BPD should be renamed as emotionally unstable
personality disorder. While less well known than schizophrenia or bipolar manic-
depression, BPD is more common, affecting 6% of adults, men as often as women in
general, women more than men in treatment populations. Onset of symptoms typically
occurs during adolescence or young adulthood. Regardless of gender, people in their 20s
are at higher risk for BPD than those older or younger. A major twin study found that if
one identical twin met criteria for BPD, the other also met criteria in 35 percent of cases.
People that have BPD influenced by genes usually have a close relative with the disorder.
The environmental factors include childhood trauma, abuse, neglect, or separation from
caregivers or loved ones. With help, many improve over time with 86% remission rate
10 years after treatment, and are eventually able to lead productive lives.
People with borderline personality disorder frequently have unstable relationships,
fly into rages inappropriately, or become depressed and cannot trust the actions and
motives of other people78. In the study, directed by neuroscientist Brooks King-Casas79,
people with borderline personality disorder played a "trust" game involving sending
money and receiving money. They play the game while their brains are scanned by
functional MRI. The fMRI shows areas of activities in parts of the brain during the game.
In this study, in the normal people, a part of the brain showed activity that responded in
direct proportion to the amount of money sent and the money received. However, in
people with borderline personality disorder, that part of the brain responded only to
sending the money, not to the money received. The interpretation in term of the prey-
predator relation is that money represents resource. It shows a great distrust to any action
from other people.
The mainstay of treatment is various forms of psychotherapy, although
medication and other approaches may also improve symptoms. Therapists are
discouraged from diagnosing anyone before the age of 18, due to adolescence and a still-
developing personality.
A number of techniques have been studied for borderline personality disorder
including cognitive behavioral therapy, interpersonal therapy, and dialectical behavior
therapy. Cognitive behavioral therapy (CBT) focuses on helping the person understand
how their thoughts and behaviors affect each other. Interpersonal psychotherapy (IPT)
focuses on how the person's symptoms are related to the problems that person has in
relating to others. Psychoanalytic therapy, which seeks to help the individual understand
and better manage his or her ways of defending against negative emotions in the context
of current rather than past relationships, has been found to be effective in addressing BPD.
Being manipulative, people with BPD are seen as among the most challenging
groups of patients. People with BPD are described as “difficult,” “treatment resistant,”
“manipulative,” “demanding” and “attention seeking". To deal with difficult patients,
dialectical behavior therapy (DBT) by Marsha Linehan 80 finds synthesis in various
102
contradictions, or dialectics. For instance, therapists must accept patients just as they are
(angry, confrontational, hurting) within the context of trying to teach them how to change.
It combines the contradictory (dialectical) approaches of loving acceptance for dealing
with depression and toughness for dealing with manipulation. The therapist specifically
addresses four areas that tend to be particularly problematic for individuals with BPD:
self-image, impulsive behaviors, mood instability, and problems in relating to others. To
address those areas, treatment with DBT tries to build four major behavioral skill areas:
mindfulness, distress tolerance, emotional regulation, and interpersonal effectiveness.
DBT was developed specifically to treat BPD, and this technique has looked promising in
treatment studies.
Medications are often prescribed based on specific co-morbid symptoms shown
by the individual patient. Antidepressant drugs and mood stabilizers (such as lithium and
GABA enhancer) may be helpful for depressed and/or labile mood. Antipsychotic drugs
may also be used when there are distortions in thinking. Medications do not manage
BPD in its entirety.
7.3.1. 3. Anxiety Subtype
The chronic obsession mental overreaction leads to the anxiety subtype of mental
disorder. The common feature of the mental disorders is anxiety. In the United States
the prevalence of anxiety disorders for adults is about 18.1%. Five major types of
anxiety disorders are generalized anxiety disorder (GAD 3.1% of adult Americans),
obsessive-compulsive disorder (OCD 1%), panic disorder (2.7%), post-traumatic stress
disorder (PTSD 3.5%), and social phobia (or social anxiety disorder). Nearly three-
quarters of those with an anxiety disorder will have their first episode by age 21.5.
Individuals who have an anxiety disorder typically have a family history of other
members who have suffered from some type of anxiety disorder as well.
Individuals with generalized anxiety have a tendency to worry about events,
situations, and other variables in life on an excessive level without rational reason to
worry. They worry about things to come, and the problems are often exaggerated and
viewed in a more complicated manner than they really should be. They experience
physical issues such as tension in the muscles, sweating, and even headaches.
Individuals with obsessive-compulsive disorder (OCD) often find themselves
consistently performing behaviors that are repetitive due to the fact that they experience
repetitively distressing thoughts. Common symptoms include the fear of being unclean
and the possibility of making a mistake.
Individuals with panic disorder experience attacks of nervousness and a high level
of fear. Such anxiety results in potentially dangerous physiological responses, such as
breathing complications, a fast heart rate, and profuse sweating. Common symptoms of
this form of anxiety include feeling the sensation of terror, pain in the stomach, and even
the fear of dying.
Post-traumatic stress disorder (PTSD) is an anxiety disorder that can occur in the
aftermath of a traumatic or life-threatening event. Symptoms of PTSD include flashbacks
or nightmares about what happened, hypervigilance, startling easily, withdrawing from
others, and avoiding situations that remind you of the event. When the symptoms last
103
more than a few weeks and become an ongoing problem, they might be PTSD. Some
people with PTSD don’t show any symptoms for weeks or months.
Social phobia or social anxiety disorder (SAD) is characterized by overwhelming
anxiety and excessive self-consciousness in everyday social situations or only one type of
situation, such speaking in formal or informal situations or eating or drinking in front of
others. People with social phobia have a chronic fear of being watched and judged by
others and being embarrassed or humiliated by their own actions. Their fear interferes
with ordinary activities. Physical symptoms include blushing, profuse sweating,
trembling, nausea, and difficulty talking.
The treatments to anxiety disorder include psychotherapy, especially cognitive
behavioral therapy (CBT) and medication. CBT is the treatment of choice. The central
component in CBT is gradual exposure therapy. People are shown proof in the real world
that their dysfunctional thought processes are unrealistic. The proof is by the exposure of
patients to the things they fear in a structured, sensitive manner. Often, a hierarchy of
feared steps is constructed and the patient is exposed to each step sequentially.
Selective serotonin reuptake inhibitors as antidepressants are frequently
considered as a first line treatment for anxiety disorders. A number of anxiolytics reduce
anxiety by modulating the GABA receptors.
People with anxiety disorders may have preexisting overactive amygdale. The
PET (Positron Emission Tomography) images showed that people with SAD had
increased blood flow in their amygdala, a part of the limbic system associated with fear.
In contrast, the PET images of people without SAD showed increased blood flow to the
cerebral cortex, an area associated with thinking and evaluation.
7.3.1.4. Mania Subtype
The mania subtype of mental disorders is derived from the chronic mania mental
overreaction. The common feature of the mental disorders is mania. The mania subtype
includes manic depression and delusional mania. Manic depression (bipolar disorder) is
the combination of extreme depression and extreme mania.
Different people with bipolar disorder have different proportions of extreme
depression and extreme mania. Bipolar disorder is characterized by episodes of
depression, mania, or mixed state that typically recur and become more frequent across
the life span. In most patients, these episodes, especially early in the course of illness,
are separated by well periods during which there are few to no symptoms.
The symptoms of mania include elevated (high) mood, irritability, overly-inflated
self-esteem, decreased need for sleep, increased talkativeness; racing thoughts;
distractibility, increased goal-directed activity, and excessive involvement in risky
behaviors or activities. In mixed state, the symptoms of depression and mania are present
at the same time. Depressed mood accompanies manic activation.
About one percent of the American population in a given year has bipolar
disorder. Bipolar disorder is the fifth leading cause of disability worldwide. People with
bipolar disorder are at higher risk of having an anxiety disorder. Bipolar disorder
typically emerges in late adolescence or early adulthood. Males may develop bipolar
disorder earlier in life compared to females. Bipolar disorder is equally common in
women and men. If one of a pair of identical twins has unipolar depression or bipolar
104
disorder, there is a 67% chance that the other twin will develop unipolar depression or
bipolar disorder, compared to only a 19 per cent chance in non-identical twins.
After the onset of bipolar disorder, the brain is reconstructed to reflect the rage
instinct and the flight-freeze instinct. The instinctive behaviors from both instincts have
little use for the integration function from the prefrontal cortex and memory from the
temporary lobes as well as overall broad functions of the brain, resulting in dysfunction
and loss of neurons. Studies using positron emission tomography (PET) have found
abnormal activity in specific brain regions including the prefrontal cortex for integration
function, basal ganglia for procedural learning and action selection, and temporal lobes
for memory during manic and depressive episodes81. There is evidence of hypothalamic-
pituitary-adrenal axis (HPA axis) abnormalities in bipolar disorder due to stress82. The
loss of the brain tissue is shown in the analyses of MRI studies in bipolar disorder that
reports an increase in the volume of the lateral ventricles due to the loss of the brain
tissue83.
Interpersonal therapy for bipolar disorder includes Psychoeducation (PE), Family
Focused Therapy (FFT), and Interpersonal and Social Rhythm Therapy (IPSRT). PE
involves teaching patients with bipolar disorder about their illness and its treatment. FFT
employs strategies to reduce the level of distress within the family that may either
contribute to or result from the ill person's symptoms. IPSRT uses techniques aimed at
regularizing daily routines and improving interpersonal relationships. Cognitive-
Behavioral Therapy (CBT) helps patients modify detrimental or inappropriate thought
patterns and behaviors associated with bipolar disorder. Electroconvulsive therapy (ECT)
can be used as the last resort short-term therapy.
Medications serve two different purposes: medications to existing symptoms and
medications for preventing symptoms from returning. Medications to treat mania are
called neuroleptics. Medications to treat depressant are antidepressant medications.
Symptoms of psychotic are treated with antipsychotic medications. Medications to
prevent symptoms from returning are mood stabilizer, including lithium and alternative
mood stabilizers.
7.3.2. Delusional Mental Disorders
The combination of the genetic factors and the adverse environments leads to the
underconnective nervous system. The underconnective nervous system does not have
full connectivity in the nervous system because of the dysfunctional inflammatory
immune system that cannot function normally to mediate essential nervous system
functions of connectivity. The participations of different immune molecules in the
development of connectivity in the nervous system are different for different parts of the
brain and at different stages of the nervous development, so different disorders of
underconnectivity affect different parts of the brain and occur at different ages. Gender
also plays a role in some disorders of the dysfunctional immune system due to largely
gender-related hormones. For an example, multiple sclerosis (MS) is two to three times
as common in females as in males. For autism and schizophrenia, the affected parts of
the brain are different, the onsets of the disorders are different in ages, and genders affect
the differences in prevalence and the age of onset.
105
In terms of connectivity, autism may relate to the dysfunctional meditation of
activity-dependent refinement of connections during early childhood central nervous
system development by immune molecules, while schizophrenia may relate to
dysfunctional regulation of synaptic transmission 84 between hippocampal and cortical
neurons during late adolescence by immune molecules. Consequently, the main problem
with autism is neuron connection, while the main problem with schizophrenia is the
transmission of neurotransmitters. As a result, the problem of schizophrenia can be
minimized by the simple control of neurotransmitters through medication, but the
problem of autism cannot be minimized by simple control of neurotransmitters through
medication.
In terms of gender-related hormones, testosterone in the fetal brain along with all
other factors may induce the dysfunctional immune system to bring about autism that
occurs more frequently in males than females. It may also contribute to autism as the
“extreme male brain”85 (by Baron-Cohen) in such way that higher amount of testosterone
in the fetal brain has higher chance to induce the dysfunctional immune system to bring
about autism.
In the genetic factor, there is a close relation between autism and schizophrenia.
The findings in the MHC (gene for immune system) variants common for both autism
and schizophrenia add to the growing genetic evidence suggesting that autism and
schizophrenia share underlying molecular mechanisms86, 87. Growing evidence suggests
the most important environmental factor is maternal immune activation (MIA) during
pregnancy. The migration of maternal immune molecules with or without maternal viral
infection into the fetal brain brings about the dysfunctional immune system in the fetal
brain.
7.3.2.1. Schizophrenia
Triggering both the uncontrol-metaphor process from sleep and the defensive
survival instincts, schizophrenia is the delusional version of BPD with the intrusion of the
mental states of NREM sleep and REM sleep. Schizophrenia comprises a group of
psychotic illnesses, characterized by disturbances in perception, thinking, emotional
reaction and behavior, along with extensive withdrawal of interest in other people and the
outside world. Different people with schizophrenia have different proportions of
different symptoms, including positive (paranoid), negative (catatonic), and cognitive
symptoms. Positive symptoms include delusions and hallucinations. Negative symptoms
are more depressive in nature and also more debilitating. They include lack of motivation,
inability to communicate, inability to relate, and inability to experience pleasure.
Cognitive symptoms include inability to accurately receive and process information. The
negative and cognitive symptoms are the hardest to treat and the most debilitating. As
the paranoid type, positive symptom corresponds to the intrusion of the mental state of
REM sleep. As the unipolar depression subtype, negative symptom corresponds to the
intrusion of the mental state of NREM sleep. Some people with schizophrenia have
purely negative symptom. Cognitive symptom corresponds to the suppressed control-
reality process that is common to all people with schizophrenia. Unlike hyper stress
response mental disorder, there is no animal model for schizophrenia. C. Gottesmann
106
finds remarkable similarity between schizophrenia and REM sleep in the brain activities
and behaviors.
Schizophrenia in all populations is about 1 per cent. The chance of an individual
being schizophrenic rises to 10 per cent if a parent or sibling has the illness. An identical
twin has a 45 per cent chance of developing schizophrenia if his or her co-twin has been
diagnosed with it; suggesting both genetic component and other factors. Schizophrenia
affects men and women with equal frequency. Schizophrenia often first appears in men
in their late teens or early twenties. In contrast, women are generally affected in their
twenties or early thirties.
After the onset of schizophrenia when REM sleep intrudes wakefulness, the brain
of schizophrenia is reconstructed to reflect the intrusion of REM sleep into wakefulness.
During REM sleep, the prefrontal cortex, left brain, and hippocampus are suppressed.
The observations of the brain of schizophrenia include the reduced prefrontal cortex88,
the reduced mediodorsal nucleus of the thalamus for the connection directly to the
prefrontal cortex89, the mental deficit in the left brain90, and the reduced hippocampus in
people with schizophrenia. In terms of neurotransmitter, as in REM sleep, schizophrenia
has significant decrease of dopamine in the prefrontal cortex, in parallel with significant
increase in dopamine in the nucleus accumbens 91 . Corresponding to the negative
symptom, NREM sleep is simply hypo-REM sleep with hypo-active brain.
People normally have NREM sleep and REM sleep rebound as the increase of
NREM or REM sleep after the NREM or REM sleep deprivation the night before. The
intrusion of the mental state of sleep in wakefulness in schizophrenia eliminates the
rebound. People with schizophrenia of the dominating negative symptoms have deficient
NREM sleep and the absence of the NREM sleep rebound as NREM sleep intrudes
wakefulness92. During the acute schizophrenic episodes, people with schizophrenia of
the dominating positive symptoms have the absence of the REM sleep rebound93 as REM
sleep intrudes wakefulness.
The mainstay of treatment is antipsychotic medication, which primarily
suppresses striatal (mesolimbic) dopamine possibly to increase dopamine in the
prefrontal cortex 94 . Antipsychotic medication can reduce the positive symptoms of
psychosis in about 7–14 days, but fail to significantly reduce the negative symptoms.
Different antipsychotic medications suppress dopamine differently with different side
effects.
In addition to medication, psychotherapy, psychosocial, and vocational and social
rehabilitation are important in treatment. CBT helps patients with symptoms that do not
go away even when they take medication. The CBT therapist teaches people with
schizophrenia how to test the reality of their thoughts and perceptions, how to "not listen"
to their voices, and how to manage their symptoms overall. CBT can help reduce the
severity of symptoms and reduce the risk of relapse.
Delusional bipolar is derived from the combination of the uncontrol-metaphor
process and the flight-freeze-rage instinct. Randomness caused by severe depression and
mania triggers the uncontrol-metaphor process. It is observed sometimes in severe mania
or depression is accompanied by periods of psychosis. Psychotic symptoms include
hallucinations and delusions. Psychotic symptoms associated with bipolar disorder
typically reflect the extreme mood state at the time.
107
7.3.2.2. Autism
Autism is the delusional anxiety subtype mental disorder by the obsessive instinct
and the uncontrol-metaphor-hypoactive process from NREM sleep. Autism is a
developmental disorder that appears in the first 3 years of life, and affects the brain's
normal development of social and communication skills. Gene or the prenatal period
plays the most important role in autism as shown in identical twin studies showing 90
percent chance of autism by both twins. Autism affects boys 3 - 4 times more often than
girls.
After the onset of schizophrenia, the brain of schizophrenia is reconstructed to
reflect the intrusion of REM sleep that is characterized as active and random activity.
Similarly, after the onset of autism, the brain of autism is reconstructed to reflect the
intrusion of NREM sleep that is characterized by focused activity surrounded by
hypoactive and random activity.
The behavior of autism corresponds to NREM dream that is characterized by
focused mental activity surrounded by hypoactive and random activities. Such behavior
shown in a brainwave study that suggested that adults with autism have local
overconnectivity in the cortex and underconnectivity between the frontal lobe and the rest
of the cortex 95 . Other study suggests the underconnectivity is mainly within each
hemisphere of the cortex and that autism is a disorder of the association cortex96. Since
the onset of autism is in childhood, the plasticity of the brain not only reconstructs
wakefulness but also sleep. Children with autism have less total sleep with more time
spent in NREM sleep and less time in REM sleep97.
Focused activity can sometimes result in the extraordinarily rare talents of
prodigious autistic savants98 and superior skills in perception and attention, relative to the
general population99.
To correct focused activity surrounded by random and hypoactive activity
requires an early, intensive, appropriate treatment program. Most programs build on the
interests of the child in a highly structured schedule of constructive activities to broaden
focused activity and correct random and hypoactive activity. Medications are used only
for specific symptoms, and do not deal with overall disorder of autism.
7.3.3. Hyper Pleasure Response Mental Disorders
The subtypes of the hyper pleasure response mental disorders are bond addiction,
expressive addiction, systemization addiction, and domination addiction. They are all
hyper stress-induced pleasure response mental disorders. People with these mental
disorders are low stress, novelty-seeking, and risk-seeking people in their specific
pleasure responses, and they are addicted to their specific pleasure responses.
For drug addicts, addictive drugs instead of addictive behaviors cause the hyper
pleasure response mental disorders. Since only 10 percent of people who experiment
with drug become drug addict, the hyper stress-induced pleasure response nervous system
plays an important role in drug addiction.
7.3.3.1. Bond Addiction Subtype
108
People with bond addiction maintain the addictive behavior by the miserable
withdrawal symptom in the absence of the addictive novel and risky bond. One example
of the bond addiction mental disorders is nymphomania.
Nymphomania is a mental disorder marked by compulsive risky sexual behavior
such as promiscuity to form sexual bonds with people. The withdrawal symptom forces
the people with nymphomania to engage in the compulsion repeatedly to form sexual
bonds with people.
Nymphomania can happen to any adult, though it is more common in women and
homosexual men. The concept of nymphomania is being increasingly replaced with a
new and more scientifically accepted concept of hyper sexuality. Hyper sexuality is
considered as a strong inclination to engage in sexual activity, which is more than normal
clinical levels of acceptance. Treatment for nymphomania involves psychotherapy and
medication. Medications for nymphomania include antidepressants or antianxiety or
antipsychotic medications for the stress response in the withdrawal symptom.
7.3.3.2. Expressive Addiction Subtype
People with the expressive addiction need the attention of audience for their
expressive addiction, so the expressive addiction is same as the attention addiction. The
attention addiction disorders include histrionic personality disorder for mostly women
and narcissistic personality disorder mostly for men. For people with histrionic
personality disorder, the way to get attention is through good appearance, excessive
emotionality (liveliness, drama, and enthusiasm), attention-seeking, and seductive
behavior. For people with narcissistic personality disorder, the way to get attention is
through personal adequacy (talent), power, prestige vanity, and self-centeredness. While
histrionic personality disorder needs to get attention indiscriminately, positive attention
(admiration) or negative attention (notoriety), to be noticed, narcissistic personality
disorder needs only positive attention to be in the inner circle of top social echelon.
For people with histrionic personality disorder, the old attention can get boring
easily, so they continuously seek the novel attention. As a result, they have shallow
social relationship without deep commitment. Since they are typically risk-takers, they
are not afraid of losing old relationships. In doing so, they hurt their loved ones. People
with narcissistic personality disorder look down at people outside of the inner circle in
top social echelon, and are hypersensitive to criticism. Their attitudes are offensive.
Histrionic personality disorder is more prevalent in females than males. It occurs
about 2 to 3 percent in the general population. Narcissistic personality disorder occurs
about 0.5 to 1 percent in general population. The addictive attention makes
psychotherapy difficult to get pass the need of attention during psychotherapy. Like most
personality disorders, people with histrionic and narcissistic personality disorders
typically will experience few of the most extreme symptoms by the time they are in the
40s or 50s.
7.3.3.3. Systemization Addiction Subtype
People with systemization addiction have the stress-pleasure connection that

allows them to turn the stress response in the failure of systemization into pleasure
109
response, so they take pleasure instead of stress to systemize novel data. They are
compulsive to systemize novel data to the detriment of other pleasure responses such
social interaction and physical activity. One example is Asperger Syndrome (AS). In the
digital technological advanced countries where social interaction and physical activity are
in decline and digital systemization is in demand, AS and AS-like personality become
increasingly common. AS is more common in men than in women.
People with AS do not withdraw from the world in the way that people with
autism withdraw. They will often approach other people. They do not have problem
with language development, and their speeches tend to be verbose. However, since they
take pleasure in often boring systemization instead of socialization and physical activity,
they often find themselves isolated. Although people with AS often have difficulty
socially, many have above-average intelligence. They may excel in fields such as
computer programming and science. People with AS include Albert Einstein, Andy
Warhol and Emily Dickinson. There is no delay in their cognitive development, ability to
take care of themselves, or curiosity about their environment.
Treatments for children with AS teach skills by building on a series of simple
steps, using highly structured activities. Important tasks or points in social skill and motor
skill are repeated over time to help reinforce certain behaviors.
7.3.3.4. Domination Addiction Subtype
People with domination addiction are compulsive to engage in risky and novel
dominating adventures that they feel they can dominate. The domination addiction mental
disorders include pathological gambling, kleptomania, and psychopath.
Gambling is risk-taking. The pleasure from chronic winnings triggers addictive
pathological gambling. Addictive gamblers feel they have control over gambling.
Pathological gambling is being unable to resist impulses to gamble, which can lead to
severe personal or social consequences. The fMRI study of the reactions of pathological
gamblers showed that monetary reward in a gambling-like experiment produces brain
activation very similar to that observed in a cocaine addict receiving an infusion of
cocaine100.
Most treatment for pathological gambling involves counseling, step-based
programs, self-help, peer-support, medication, or a combination of these. Gamblers
Anonymous (GA) is a commonly used treatment for gambling problems. Modeled after
Alcoholics Anonymous, GA uses a 12-step model that emphasizes a mutual-support
approach.
To get away with crime is risk-taking. The pleasure from chronic getting away
with stealing triggers addictive kleptomania to steal compulsively that provides the
emotional rush experience and the emotional withdraw symptom. Kleptomania is the
irresistible urge to steal items that usually have little value. People with pathological
gambling and kleptomania regret what they do, but the emotional rush experience and the
stress response from the withdraw symptom force them to repeat what they have
regretted. Cognitive behavioral therapy is effective for kleptomania. In general,
cognitive behavioral therapy helps patient identify unhealthy, negative beliefs and
behaviors and replace them with healthy, positive ones.
110
Controlling and dominating totally other people is risky. Chronic pleasure the
control of social relation can triggers addiction instinct for the addictive domination of
social relation, resulting in psychopath. Psychopaths use charisma, manipulation,
intimidation, sexual intercourse and violence control others and to satisfy their addictive
domination of control by social relation. They are impulsive and irresponsible, often
failing to keep a job or relationship. They are very egocentric individuals with no
empathy for others, and they are incapable of feeling remorse or guilt. About one percent
of the US population is psychopaths 101. Most of people with psychopath are men.
People with psychopath are intact in cognitive empathy, but deficient in emotional
empathy. In an fMRI study by neuroscientist Kent Kichl102, a certain part of the brain in
criminal psychopaths showed much less activity in responses to emotional charged words
like blood, sewer, hell, and rape than the normal people, indicating extremely low stress
with respect to cruelty. People with psychopath show a poor neural connection between
the amygdala for emotional reactions and emotional learning and the prefrontal cortex for
impulse control, decision-making, emotional learning and behavioral adaptation103.
7.3.4. Religions and Mental Disorders
Religion plays an important role in the prevention of mental disorders in society

and the minimization of the symptoms of mental disorders.
7.3.4.1. Mental Health of Religious Group
Some religions and sects cannot keep the essential sanity of social groups under
chronic adverse environment, resulting in the disintegration of the social groups. How
can some religious groups keep their sanity under chronic adverse environment, and
survive?
Like individuals, religious groups can suffer from the hyper stress response social
disorders, the delusional response social disorders, and the hyper pleasure response social
disorders under chronic adverse environment, resulting in the self-destruction of social
group like suicide of individual. In social disorders, a social group allows people to
behave like people with mental disorders under chronic adverse environment. The key to
hold the sanity of social group without self-destruction is the right core belief.
Judaism, Christianity, and Islam have lasted for a long time under chronic adverse
environment, while many other religious groups under similar environment were self-
destructed by social disorders. The right core belief for them is derived from the strong
faith in God. The strong faith in God for justice as the protector and comforter of the
religious group minimizes hyper stress response, so the social group can overcome the
social disorders of depression, extreme paranoid, anxiety, and mania. The strong faith in
God as a living being instead of man-made idol minimizes delusional response as man-
made delusion, so the social group can overcome the social disorders of delusional
depression, delusional paranoid, delusional anxiety, and delusional mania. The strong
faith in God as the ultimate happiness minimizes hyper pleasure response to earthly
pleasure, so the social group can overcome the social disorders of bond addiction,
expressive addiction, systemization addiction, and domination addiction. The mental
111
health of the social group from the three religions provides a model for individuals in the
modern age to maintain mental health of society and individuals.
7.3.4.2. Mental Disorders and Religious Community
In compassionate religious community, people should have compassionate toward

people with mental disorders, for almost all adults have experienced some symptoms of
mental disorders in their lives. Whenever people with mental disorders need help, people
help them. Otherwise, people share harmonious relationship with them as with all other
people. Harmonious relationship consists of the hyper bond (empathy) instinct to bond
eagerly with other people and the detective instinct to detect other people’s need and
intention from the perspective of other people. With the influence of harmonious
relationship, people with mental disorders can get out of their narrow preoccupation of
self and disorder, and move toward normalcy with broad perspective and broad
socialization. Harmonious religious community is a sanctuary for people with mental
disorders and sinners.
112
8. The Conversion of Social Life
The conversion of social life includes the conversions to the harmonious social
life, collective social life, and individualistic social life.
8.1. The Conversion to the Harmonious Social Life
The civilized society is dominated by the non-harmonious evolutionary societies

(the collective and the individualistic societies) that support civilization. Essentially,
every civilized human grows up predominately for the non-harmonious enhancer
(collective wellbeing and individualistic achievement).
The collective social life represents collective wellbeing for the feminine task of
upbringing of offspring. The individualistic social life represents individualistic
achievement for the masculine task of attracting female mate. The harmonious social life
that was derived from the unique human evolution to minimize conflicts in social
interactions represents harmonious cooperation. The human society with the harmonious
social life is a highly efficient low-conflict small-group society. All people have the three
social lives in different proportions. The basic life contains survival and reproduction. Both
collective and individualistic social lives deal with the basic life of survival and reproduction
directly. The harmonious social life that lowers the conflicts in social interactions does not
deal with the basic life directly. The drive of life is the drive for perfect eternal life. In
reality, life is imperfect and temporary. Such futile drive for impossible perfect survival
and reproduction causes suffering. Since the futile drive for impossible perfect survival
and reproduction comes directly from the individualistic and collective social lives, the
best way to minimize the suffering from the futile drive is to convert to the harmonious
social life that is active in reducing the conflicts in the individualistic and collective
social lives rather than in pursuit of perfect survival and reproduction.
The conversion to the harmonious social life involves the three-stage conversion:
the harmonious relationship, the harmonious mind, and the harmonious adaptation.
The most suitable identity for the harmonious relationship is the kingdom of God
from Christianity. The kingdom of God represents the kingdom of the harmonious
relationship based on love. A Jesus’ last command to his disciples is love.
A new command I give you: Love one another. As I have loved you, so you must
love one another. By this all men will know that you are my disciples, if you love
one another. (John 13:34-35)
The kingdom of God requires the “self-ending” of the non-harmonious social lives and
the “rebirth” into the harmonious social life. In the Christian terminology, the rebirth into
the kingdom of God is “justification” (to make just).
The most suitable identity for the harmonious mind is the fourfold harmonious
mind from Buddhism. The harmonious mind is achieved by practicing meditation
diligently. The last advice and words from Buddha is “All things are perishable. Strive
with earnestness (vayadhamma sankhdra appamddena sampadetha).” The harmonious
mind also requires the “self-ending” of the non-harmonious social lives and the “rebirth”
113
into the harmonious social mind. In the Christian terminology, the rebirth into the
harmonious mind is “sanctification” (to make sacred).
The most suitable identity for the harmonious adaptation to the world (non-
harmonious civilization) is water from Daoism. To Laozi, the adaptation of the
harmonious social life to the world is like the adaptation of water to its environment.
The best are like water. Water benefits all things and does not compete with
them. It flows to the place that people disdain. In this it comes near to the Way.
(Dao De Jing Chapter 8)
The three-stage conversion constitutes the seven-step conversion is as follows.
The Seven-Step Conversion:

The harmonious relationship: justification
1. the harmonious relationship identity: the kingdom of God
2. the self-ending
3. the rebirth
The harmonious relationship identity that Jesus provides is the kingdom of God.
To enter the kingdom of God requires the self-ending of the non-harmonious social lives,
which can cause estrangement. The self-ending involves first the confession of
estrangement sin and then the repentance from estrangement sin. The rebirth into the
harmonious society is through the acceptance of the salvation by Jesus whose forgiveness
of estrangement sin allows the repentant person to have complete harmonious life.
The harmonious mind: sanctification
4. the harmonious mind identity: the fourfold harmonious mind (the calm mind, the
clear mind, the loving-kindness mind, and the no-self mind)
5. the self-ending
6. the rebirth
The starting of sanctification as the rebirth into the harmonious mind is
justification as the rebirth into the harmonious relationship. The harmonious mind
identity is the fourfold harmonious mind, consisting of the calm mind, the clear mind, the
loving-kindness mind, and the no-self mind to transform from the non-harmonious social
lives into the harmonious social life. The meditation through the fourfold harmonious
mind produces the sudden realization of the non-existence (self-ending) of the non-
harmonious autobiographic self and the reappearance (rebirth) of the original human
nature with the innate goodness as the harmonious social life.
The harmonious adaptation: adaptation:
7. the harmonious adaptation identity: water
The harmonious adaptation identity of the harmonious social life to the world
(non-harmonious civilization) is non-competitive water.
The Seven-Step Conversion:

the harmonious relationship: justification
Step 1: the harmonious relationship identity
The harmonious relationship identity that Jesus provides is the kingdom of God.
To enter into the kingdom of God requires the rebirth.
114
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God
unless he is born again." "How can a man be born when he is old?" Nicodemus
asked. "Surely he cannot enter a second time into his mother's womb to be born!"
Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless
he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives
birth to spirit. You should not be surprised at my saying, 'You must be born
again.' (John 3:3-7)
To Jesus, the kingdom is not of this world as the civilized society.
Jesus said, "My kingdom is not of this world. If it were, my servants would fight
to prevent my arrest by the Jews. But now my kingdom is from another place."
(John 18:36)
To Jesus, the kingdom of God is not political, and the state of the Roman Emperor
was separated from the kingdom of God, as described by Jesus.
Then he said to them, "Give to Caesar what is Caesar's, and to God what is
God's." (Matthew 22:21)
The kingdom of God is within a person as the harmonious social life.
Once, having been asked by the Pharisees when the kingdom of God would come,
Jesus replied, "The kingdom of God does not come with your careful observation,
nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is
within you." (Luke 17:20-21)
According to Jesus, the kingdom of God does not belong to the kingdom of
civilization as described in the parable of mustard seed and bush.
Again he said, "What shall we say the kingdom of God is like, or what parable
shall we use to describe it? It is like a mustard seed, which is the smallest seed
you plant in the ground. Yet when planted, it grows and becomes the largest of all
garden plants, with such big branches that the birds of the air can perch in its
shade." (Mark 4:30-32)
The kingdom of God starts small like a mustard seed, and it becomes a modest mustard
bush. According to the rabbinical law, a mustard plant was forbidden in a household
garden because it was fast spreading and would tend to invade the veggies. Mustard is a
common, fast-spreading plant, which grows to about four feet in height. Garden
symbolizes artificial civilization, while mustard represents a plant unlike the normal
plants in the artificial civilized garden. The kingdom of God as the kingdom of mustard
bush is small and ubiquitous unlike normal civilized plants, but the kingdom of God
grows in the civilized garden.
The kingdom of God consists of small groups of people.
115
"Do not be afraid, little flock, for your Father has been pleased to give you the
kingdom. (Luke 12:32)
The civilized society has the propensity to accumulate. The kingdom of God as
the harmonious society does not have the propensity to accumulate.
Jesus looked at him and said, "How hard it is for the rich to enter the kingdom of
God!” (Luke 18:24)
Looking at his disciples, he said: "Blessed are you who are poor, for yours is the
kingdom of God. (Luke 6:20)
But Jesus called the children to him and said, "Let the little children come to me,
and do not hinder them, for the kingdom of God belongs to such as these. (Luke
18:16)
Therefore, the kingdom of God consists of ubiquitous small groups of people

unlike the kingdom of civilization and without accumulation and grandiosity. The
kingdom of God corresponds to the prehistoric hunter-gatherer society consisting of
ubiquitous small groups of people unlike civilization and without accumulation and
grandiosity.
The small group of people led by Jesus followed Jesus’ command.
With love from God, the kingdom of God is harmonious as in the prehistoric kingdom of
God. Finally, the people in the kingdom of God follow the will of God as Jesus said,
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven,
but only he who does the will of my Father who is in heaven. (Matthew 7:21)
The will of God is the harmonious society.

The same aspiration to return to the prehistoric harmonious society is expressed in
Daoism. In Daoism, the harmonious relationship identity is the “small state”. Laozi
describes the small group society as following.
Let the states be small and people few. Have all kinds of tools, yet let no one use
them. Have the people regard death gravely and do not migrate far. Though they
might have boats and carriages, no one will ride them; through they might have
weapons, no one will display them. Have the people return to knotting cords (for
their records) and using them. They will relish their food, regard their clothing as
beautiful. Feel safe and secure in their homes. Delight in their customs.
Neighboring states might overlook one another and the sounds of chickens and dogs
might be overheard; yet the people will arrive at old age and death with no comings
and going between them. (Dao De Jing: Chapter 80)
116
This small state has no ambition to become big and grandiose. The people are plain and
content.
Step 2: the self-ending
The complete harmonious life requires the end of the non-harmonious social lives to
have the complete cessation of estrangement sin. The end of the non-harmonious social
lives involves first the confession of estrangement sin and then the repentance from the
disharmonious sin. Estrangement sin is defined as estrangement against fellow humans as
described by Paul in Romans 1:29-32.
They have become filled with every kind of wickedness, evil, greed and depravity.
They are full of envy, murder, strife, deceit and malice. They are gossips,
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing
evil; they disobey their parents; they are senseless, faithless, heartless, ruthless.
Although they know God's righteous decree that those who do such things
deserve death, they not only continue to do these very things but also approve of
those who practice them. (Romans 1:29-32)
It is impossible for civilized individuals under the domination of the non-harmonious

social lives to avoid all estrangement sins described by Paul. It is not surprising that all
civilized humans are not righteous.
There is no one righteous, not even one. (Romans 3:10)

For all have sinned and fall short of the glory of God. (Romans 3:23)
The confession of estrangement sin is followed by the repentance from

estrangement sin. According to Jesus,
"The time has come," he said. "The kingdom of God is near. Repent and believe
the good news!" (Mark 1:15)
Also, according to Peter,
Repent, then, and turn to God, so that your sins may be wiped out, that times of
refreshing may come from the Lord, (Acts 3:19)
Step 3: the rebirth

The rebirth into the harmonious relationship requires complete harmonious life.
Because of estrangement sin, humans cannot achieve complete harmonious life. Through
the salvation by the sacrifice of Jesus Christ on the cross, estrangement sin can be
forgiven. The repentant people who accept the salvation can claim complete harmonious
life for the rebirth into the harmonious society. The acceptance of Jesus is the end of self.
I have been crucified with Christ and I no longer live, but Christ lives in me.
(Galatians 2:20a)
117
An individual accepts the salvation to become just (righteous) as complete harmonious life,
which allows the rebirth with Jesus into the harmonious society, the God’s family. “This
righteousness from God comes through faith in Jesus Christ to all who believe. (Romans
3:22)”. “That if you confess with your mouth, "Jesus is Lord," and believe in your heart that
God raised him from the dead, you will be saved. (Romans 10:9)”. “Consequently, you are
no longer foreigners and aliens, but fellow citizens with God's people and members of
God's household. (Ephesians 2:19)” “Therefore, if anyone is in Christ, one is a new
creation; the old has gone, the new has come! (2 Corinthians 5:17).”
Jesus represents “the last Adam, a life-giving spirit (1 Corinthians 15:45)” to
bring back the original harmonious society of the Garden of Eden. Jesus found the new
covenant.
For this reason Christ is the mediator of a new covenant, that those who are called
may receive the promised eternal inheritance—now that he has died as a ransom
to set them free from the sins committed under the first covenant. (Hebrews 9:15)
It is a tremendous life-changing experience to liberate from estrangement sin and

alienation, and to enter into the warm, loving, and egalitarian harmonious society, which is
build by Jesus to fill with love. A Jesus’ last command to his disciples is
According to Paul, Christians in the church are interconnected as the body of

Christ as he stated,” Now you are the body of Christ, and each one of you is a part of it.
(1 Corinthians 12:27)” In terms of organization, the church in small group unit is
essentially similar to the pre-historic hunter-gatherer harmonious society.
the harmonious mind: sanctification:
Step 4: the harmonious mind identity: the fourfold harmonious mind (the calm
mind, the clear mind, the loving-kindness mind and the no-self mind) for
sanctification
The starting of sanctification as the rebirth into the harmonious social mind is
justification as the rebirth into the harmonious relationship. The harmonious mind (social
life) identity is the fourfold harmonious mind, consisting of the calm mind, the clear mind,
the loving-kindness mind, and the no-self mind to transform from the non-harmonious
mind into the harmonious mind.
They correspond to faith, wisdom, love, and perishable flesh, respectively, in
Christianity, and right concentration, right mindfulness, loving-kindness, and emptiness,
respectively, in Buddhism. For neuroscience, the calm mind and the clear mind relate to the
prefrontal cortex to control non-conscience instincts, and the loving-kindness and the no-self
relate to the hyper bond instinct and the detective instinct, respectively, in the conscience
instinct.
118
Fourfold Calm mind Clear mind loving-kindness no-self
harmonious mind mind
Christianity Faith Wisdom Love perishable flesh
Buddhism right right mindfulness Loving-kindness Emptiness
concentration
Neuroscience prefrontal cortex Hyper bond instinct detective
instinct
Purposes control non-conscience instincts enhance conscience instinct
stress reduction anxiety reduction Hyper bond = love detection of the
relaxation and emotional stability and and kindness no-self
integrity objectivity
As mentioned before, the evolution of the conscience instinct required the

expansion of the prefrontal cortex to control the old instincts from the non-harmonious
social life. As the brain had tripled in size during human evolution, the prefrontal cortex
had increased in size six fold. The prefrontal cortex in humans occupies a far larger
percentage of the brain than any other animal. Thus, the prefrontal cortex serves as
executive function for the transformation from the non-harmonious social life into the
harmonious social life. The prefrontal cortex has a high number of interconnections
between both drives and instincts in the brainstem's Reticular Activating System and
emotion in the limbic system. As a result, the prefrontal cortex can control pleasure, pain,
anger, rage, panic, aggression, fight-flight-freeze responses, and basic sexual responses.
A neurological principle in sanctification is to strengthen the neural connection between
the prefrontal cortex and drive, instinct, emotion, and cognition in the brain. One
indication of the importance of the prefrontal cortex in sanctification is the increased
thickness of areas in prefrontal regions of the cerebral cortex associated with the long-
term meditation practice of Buddhist monks104.
the calm mind: right concentration
The calm mind is mainly for stress reduction. The calm mind is based on the
prefrontal cortex and the harmonious cooperation among senses, feelings, and thoughts in
the mind of person. A calm focus that is produced in the prefrontal cortex cooperates
harmoniously with senses, feeling, and thoughts in the mind of a person. In other words,
the calm mind is through the prefrontal cortex that concentrates non-judgmentally at one
point or task. Distractive emotion is pushed gently aside. Through the prefrontal cortex,
the calm mind trains the mind to focus calmly and objectively. Objectivity relates to the
perception without distortion by personal emotion and instinct. Eventually, the calm
mind disperses and reduces the persistently high emotion due to stress. The calm mind is
faith from Christianity and right concentration from the Buddhist Noble Eightfold Path
(right view, right aspiration, right speech, right action, right livelihood, right effort, right
concentration, and right mindfulness).
The calm mind is strengthened by meditation and prayer. The meditation for the
calm mind is the concentrative meditation. In terms of meditation, the non-verbal
method includes concentrating on the breath, movement (walking, Sufi dancing, yoga, Qi
Gong, and Tai Chi), and mantra.
The verbal method involves prayer. In prayer, the close relation with God as a
close friend establishes the personal harmonious cooperation within the mind of the
person who prays. The personal harmonious cooperation within the mind establishes the
119
calm mind. One of the prayer methods for the calm mind is the centering prayer105 to
center at a sacred word. The faith in harmonious cooperation with God during prayer
allows calm and objective perception.
During meditation, the brain’s activity alters significantly, as mapped by a device
called an electroencephalograph (EEG). The most well-known brain waves evident
during many kinds of meditation are called alpha waves. When the brain moves into an
alpha wave state, many physiological changes occur, such as the parasympathetic half of
the autonomic nervous system. This results in lowered blood pressure and heart rate, a
reduction in stress hormones and slowed metabolism. If meditation is practiced regularly,
these beneficial changes become relatively permanent.
The opposition to the calm mind is ADHD (attention deficit hyperactivity
stressor). The common symptom is a persistent pattern of impulsiveness and inattention,
with a component of hyperactivity. Typically, ADHD is a developmental stressor. In one
study, the region with the greatest average delay is the middle of the prefrontal cortex106,
lagged a full five years in development occurred in elementary school aged ADHD
patients. The drug, Ritalin, for ADHD stimulates activity in the prefrontal cortex. The
prefrontal cortex is important for the calm mind that requires concentration through the
prefrontal cortex.
One of the symptoms for ADHD is the failure to follow instruction because of the
deficiency in the prefrontal cortex. For adult, following instruction is important part of
morality, so the calm mind as concentration is important to resist temptation as
distraction from the right moral path. Alcohol is forbidden because alcohol also
depresses the activity of the sophisticated prefrontal cortex, resulting in lowering the
resistance against temptation. Therefore, the calm mind is for both relaxation and
integrity through the prefrontal cortex.
the clear mind: right mindfulness
The clear mind is mainly for anxiety reduction. The clear mind is based on the
prefrontal cortex and the harmonious cooperation among senses, feelings, and thoughts in
the mind of person. A clear awareness that is produced in the prefrontal cortex
cooperates harmoniously with senses, feeling, and thoughts in the mind of a person. In
other words, the clear mind is through the prefrontal cortex that is aware clearly and non-
judgmentally of specific sense, feeling, or thought. Distractive awareness is pushed
gently aside. Through the prefrontal cortex, the clear mind trains the mind to aware
clearly and objectively. Objectivity relates to the perception without distortion by
personal emotion and instinct. Eventually, the clear mind disperses and reduces the
persistently high emotion due to anxiety. The clear mind is right mindfulness from the
Buddhist Noble Eightfold Path and wisdom from Christianity.
The clear mind is good for irreducible stress responses. Some stress responses are
irreducible. The two major reasons other than biological problems of the brain are the
fear of stressor and the conflicting stressor. When a stressor, as in the case of PTSD, is
perceived to be too big to be properly dealt with, the fear of stressor occurs. Chronic or
catastrophic stressor can invoke such fear of stressor. When a proper action to deal with
a stressor invokes another stressor that is even bigger than the original stressor, a
conflicting stressor occurs, resulting in an irreducible stress and anxiety. The clear mind
allows seeing stressors clearly without fear and conflict.
120
The meditation for the clear mind is called mindfulness or insight meditation.
The meditators pay close attention to sensations and thoughts as they come and go each
passing moment but refraining from judging or acting on those objects, thoughts and
feelings. The basic principle is labeling information. When the scan of self becomes
difficult, it is necessary to return to the calm mind step.
The prayer for labeling emotion is the mindfulness prayer to talk to God freely
because of the personal harmonious cooperation with the Spirit. Guided by the
spontaneous Spirit, the prayer is a free association private talk with God. The scan of self
is through confession, thanksgiving, and supplication for thoughts and feelings of guilt,
pleasure response, and stress-anxiety, respectively. Basically, it is a free association
private talk to God about self, as Paul states.
In the same way, the Spirit helps us in our weakness. We do not know what we
ought to pray for, but the Spirit himself intercedes for us with groans that words
cannot express. And he who searches our hearts knows the mind of the Spirit,
because the Spirit intercedes for the saints in accordance with God's will.
(Romans 8:26-27)
The clear harmonious communication with God during prayer allows clear and objective
perception.
The study by Matthew D. Lieberman 107 showed that while the emotion part
(amygdala) of the brain was less active when an individual labeled the negative feeling,
the right ventrolateral prefrontal cortex was more active. The individuals trained in the
scan of self by the mindfulness meditation have higher activity in the right ventrolateral
prefrontal cortex and lower activity in the emotional part of the brain than the individual
without the training in the mindfulness meditation. Unlabeled emotional information can
lead to stress-anxiety, so labeling information reduces stress-anxiety. Labeling
information corresponds to the mindfulness prayer or meditation.
A person experienced in the clear mind meditation or prayer can experience all
things objectively, particularly during meditation or prayer, because the perception of all
things involves the prefrontal cortex. It can overcome instinctive reflexes, such as startle
and habituation. Paul Eckman observed and measured the ability of a seasoned
meditation practitioner to suppress the startle reflex while meditating. Loud sounds went
off out of view and failed to startle this individual while doing his mindfulness (open)
meditation, but not during his concentrative (fixed point) meditation. He has found that
in general meditators don't get as shocked as nonmeditators to such unpredictable loud
sounds108. Similarly, the people with clear mind can handle shocking, unpleasant, and
difficult social encounters objectively, because they are experienced in the control of
emotion by the prefrontal cortex. In this way, they are able to stay in the middle-way,
not psychological extreme. Therefore, the clear mind is for both emotional stability and
objectivity through the prefrontal cortex.
the loving-kindness mind:
Loving-kindness toward all people is derived from the activation of the hyper
bond instinct of the conscience instinct. The loving-kindness is the foundation of
morality. The loving-kindness mind can be practice during meditation (the Buddhist non-
121
referential compassion meditation 109 ) or prayer. Typical sacred verses for the loving-
kindness mind from Christianity are
For God so loved the world that he gave his one and only Son, that whoever believes
in him shall not perish but have eternal life. (John 3:16)
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is
not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.
Love does not delight in evil but rejoices with the truth. It always protects, always
trusts, always hopes, always perseveres. Love never fails. (1 Corinthians 13:4-8)
For Buddhism, typical verses are from the Karaniya Metta Sutta (Hymn of Universal Love).
Let none deceive or decry his fellow anywhere; let none wish others harm in
resentment or in hate. Just as with her own life, a mother shields from hurt her own
son, her only child, let all-embracing thoughts for all beings be yours.
Cultivate an all-embracing mind of love for all throughout the universe in all its
height, depth and breadth — Love that is untroubled and beyond hatred or enmity.
As you stand, walk, sit or lie, so as long as you are awake, pursue this awareness
with your might: It is deemed the Divine State here and now.
the no-self mind:
The no-self as no non-harmonious autobiographic self is basically derived from
the non-existence of non-harmonious autobiographic self with respect to the harmonious
social life that was the normal social life in the prehistoric time before the civilization.
The realization of the no-self as no non-harmonious autobiographic self is derived from
the activation of the detective instinct of the conscience instinct. The non-harmonious
autobiographic self becomes questionable. The no non-harmonious autobiographic self
along with the questionable non-harmonious autobiographic self is in the right brain. The
prefrontal cortex chooses the no non-harmonious autobiographic self to represent the
non-harmonious autobiographic self.
For Christians, the abstract no-self is the perishable sinful self. For Christianity,
“all have sinned and fall short of the glory of God. (Romans 3:23), and “the wages of sin
is death. (Romans 6:23a)” The self-ending is equivalent to the complete surrendering
self to God for the salvation.
For Buddhism, the abstract no-self is impermanent and imperfect illusive-self
absent of reality and independence. The illusive civilized life is source of alienation and
suffering. For Buddhism, the self-ending is to extinct the illusive no-self.
Step 5: the self-ending Nirvana
For Christianity, the no-self is the perishable sinful self (flesh), the self-ending is
to die on the cross with Christ, and the rebirth is to resurrect with Christ into the kingdom
of God. For Buddhism, the no-self is the impermanent and imperfect illusive- self and
the self-ending is Nirvana that extinguishes the flame of life. Rebirth in the Buddhist
context relates to reincarnation. For Buddhism, the rebirth into the harmonious mind
corresponds to the way of Bodhisattva that is a person who has achieved enlightenment
has chosen to remain in this world to help those who are suffering, instead of going on to
Nirvana. Therefore, for Buddhism, the harmonious mind is the Bodhisattva Way rather
than reincarnation. For Zen Buddhism, Nirvana and the Bodhisattva Way correspond to
122
the Insight (dun wu) into the futility of the civilized nature and one’s own original nature
(Buddha nature), the harmonious social life.
To reach the Insight as the transformation from the non-harmonious social life
into the harmonious social life, it is necessary to have all four minds in the fourfold
harmonious mind involving the conscience instinct and the prefrontal cortex. When the
combined fourfold harmonious mind reaches certain critical point unconsciously, the
Insight occurs suddenly. The critical point is how a person feels comfortable enough
unconsciously to change the social life. The Insight consists of the sudden realization of
the non-existence (self-ending) of the non-harmonious autobiographic self and the
reappearance (rebirth) of the original human nature with the innate goodness. The Insight
is sudden because the mind is mostly unconscious. Since the non-harmonious social life
and the harmonious social life always appear and disappear, the Insight is a process rather
a fixed point.
For Christianity, the Insight is the spiritual Insight into the ultimate relationship
between Christ and the perishable flesh from the civilized world. In the Insight for Paul
in the Bible, all things are rubbish.
What is more, I consider everything a loss compared to the surpassing greatness
of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider
them rubbish that I may gain Christ. (Philippians 3:8)
For Buddha, all things are perishable. The last advice and words from Buddha is
All things are perishable. Strive with earnestness. (vayadhamma sankhdra

appamddena sampadetha)
To prehistoric hunters and gatherers who had very little material accumulation, it
was not difficult to regard all things as rubbish and perishable. More important than all
things, the harmonious social life was the best prehistoric survival strategy, the TIT FOR
TAT with maximum eager cooperation without lie.
The Insight consists of the self-ending and the rebirth. The self-ending is through
the extinguishment of the abstract no-self. The self-ending is Nirvana in Buddhism and
the death of self on the cross in Christianity. In the meditation or prayer practice, the
self-ending comes from the combination of the no-self mind with any one of the three
minds, the calm mind, the clear mind, and the loving-kindness mind. During such
practice, self disappears. Occasionally, the self-ending comes suddenly outside of
meditation and prayer. After experiential self-ending, there is a sense of letting go of
self. The emotion, due to autobiographic self, loses its emotional impact as if the
emotional memory of the self-identity fades away.
Neurologically, the self-ending is the deliberate inhibition of biological self that
determines the boundary of biological self in space and time. The self-ending is observed
by the brain activity in meditation and prayer examined by neurologist, Andrew
Newberg110. When the meditation by the Tibetan Buddhist monks and the prayer by
Franciscan nuns reached to the “peak”, he found increase in activity in the prefrontal lobe
and marked decrease in activity in the parietal lobes. The prefrontal lobe is for mental
concentration. The parietal lobe is for the orientation of self in space, determining where
the self ends and where the external space begins. The decrease in activity in the parietal
lobes means the loss of self. At the peak, people have a loss of the sense of self and
123
frequently experience a sense of no space and time. Therefore, the brain activity
observed by Newberg corresponds to the self-ending of the biological self, which for a
meditator is the self-ending of autobiographic self. Thus, the self-ending of
autobiographic self has a real brain experience of self-ending, allowing the brain to end
or minimize the non-harmonious autobiographic self.
Step 6: the rebirth: the Bodhisattva Way
Without self, one can feel oneness with the universe in the sense of completely
harmonious cooperation with the universe without self. The self-ending leads to the rebirth
into the harmonious social life, the human original social life. The harmonious social life is
friendlier toward all people, calmer, more contented, more attentive, and more moral than
the non-harmonious social lives.
The result of sanctification is the harmonious social life with maximum
tranquility and contentment. After sanctification, a person with the harmonious social
life and compassion in the harmonious society and in the world is described by Paul in
the Bible.
Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one
another in brotherly love. Honor one another above yourselves. Never be lacking
in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient
in affliction, faithful in prayer. Share with God's people who are in need. Practice
hospitality. Bless those who persecute you; bless and do not curse. Rejoice with
those who rejoice; mourn with those who mourn. Live in harmony with one
another. Do not be proud, but be willing to associate with people of low position.
Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is
right in the eyes of everybody. If it is possible, as far as it depends on you, live at
peace with everyone. (Romans 12:9-18)
The Harmonious Adaptation: Adaptation

Step 7: the harmonious adaptation: adaptation

Christianity Daoism
The harmonious adaptation identity The harmonious adaptation identity
The cross Water
The world as non-harmonious civilization consists of the collective and the

individualistic societies. Both societies work well and consistently as large social groups
in the world. There is a competition between these two societies to determine the most
suitable dominant society for civilization. The harmonious society, however, does not
work well and consistently as a large social group to support civilization. The
harmonious society is simply not a suitable dominant society for the world, so
realistically there should not be competition between the harmonious society and the
world.
The harmonious adaptation identity of the harmonious social life to the world is
non-competitive water from Daoism.
124
The best are like water. Water benefits all things and does not compete with
them. It flows to the place that people disdain. In this it comes near to the Way.
In their dwellings, they love the earth. In their hearts, they love what is profound.
In their friendship, they love humanity. In their words, they love sincerity. In
government, they love good order. In business, they love ability. In their actions,
they love timeliness. It is because they do not compete that there is no
resentment. (Dao De Jing Chapter 8)
To Laozi, the adaptation of the harmonious social life to the world (non-
harmonious civilization) is like the adaptation of water to its environment. Water does
not compete with its environment in terms of what form to exist. The harmonious social
life simply survives whatever form the world allows it to exist as long as there is a place
for the harmonious social life that is different from the social lives of the world.
Therefore, the harmonious social life does not mind to exist in the place that the world
dislikes. The motivation for the harmonious society to exist is mutual empathy and
empowerment, instead of winning. It is like water that benefits the world. Water is close
to the Way. The ways to benefit the world is to have down-to-earth living place,
thoughtful mind, loving relationship, trustworthy words, orderly government, capable
business, and timely action. In the long run, the world appreciates the non-competing
harmonious society. Without competing with the world, the harmonious society as
Christianity, Buddhism, and Daoism actually survives and thrives in the world.
Laozi further described the leadership in the social life. It is also like water, soft
and yielding.
Nothing in the world is as soft and yielding as water, yet nothing can better
overcome the hard and strong, for they can neither control nor do away with it.
The soft overcomes the hard. The yielding overcomes the strong. Every person
knows this, but no one can practice it. Therefore the sage declares: One who
accepts the humiliation of the nation may be the priest at the altar. One who
accepts the misfortunes of the nation is the Empire's Sovereign. True words are
often paradoxical. (Dao De Jing Chapter 78)
For Daoism, a leader of the Way accepts the humiliation and the misfortunes of
the nation. For Christianity, the symbol of the humiliation and the misfortunes is the
cross, and paradoxically, through the cross Jesus reaches priesthood and kinghood. The
harmonious adaptation identity of the kingdom of God to the world is the cross that
accepts the humiliation and the misfortunes of the world rather than the domination of the
world. In the way, paradoxically, the kingdom of God as the harmonious society
survives and thrives in the world.
The summary of the seven-step conversion to the harmonious social life is as
below.
125
The Seven-Step Conversion to the Harmonious Social Life
Typical causes of the conversion: the reduction of the suffering of alienation and the atonement of the
sin of estrangement
The Harmonious Relationship: Justification
Christianity 禅宗 (Zen Buddhism)
1 The harmonious relationship identity
The kingdom of God
2 The self-ending
3 The rebirth into the harmonious relationship
The Harmonious Mind: Sanctification
4 The harmonious mind identity 和谐四心
the fourfold harmonious mind 镇定心, 清晰心, 仁慈心, 无我心
the calm mind, the clear mind, the loving- (正定 right concentration, 正念 right mindfulness, 仁慈
kindness mind, the no-self mind (faith, wisdom, loving-kindness, 无 emptiness)
love, and perishable flesh)
5 the self-ending 灭我
the non-harmonious autobiographic self-ending 一刹那间妄念俱灭
6 the rebirth into the harmonious social mind 重生
顿见真如本性
7 Christianity Daoism
The harmonious adaptation identity The harmonious adaptation identity
The cross Water
8.2. The Conversion to the Collective Social Life
The typical causes for the conversion to the collective social life are the reduction
of the stress response of paranoid and the atonement of the sin of injustice. The
conversion to the collective social life involves the three-stage conversion: the collective
relationship, the collective mind, and the collective adaptation.
1. the collective relationship: the collective society
In the first stage, the collective relationship is obtained by joining the collective
society, including the socialistic society, the moral religions (Judaism, Islam,
Confucianism, and Hinduism), and people-oriented work. The goal of the socialistic
society and the moral religions is collective wellbeing. People-oriented work relates to
also collective wellbeing.
The collective relationship is the group-oriented relationship for collective
wellbeing of social group. Within a nuclear family group, there are husband-wife, father-
child, mother-child, and sibling-sibling relationships for collective wellbeing of a family.
Within a religious group, there are God-believers and believer-believer relationships. It
is not a person-to-person relationship without a social group. Different kinds of love
extend to the inside of and the outside of social group.
2. the collective mind: the fourfold mind: the intense mind, the bold mind, the
bonding mind and the expressive mind
The joining of the collective society provides the start of the conversion to the
collective social life. The next step is the development of the collective mind as the
fourfold mind consisting of the intense mind for collective wellbeing, the bold mind for
collective wellbeing, the bonding mind, and the expressive mind.
126
Fourfold collective Intense mind Bold mind bonding Expressive
mind mind mind
Neuroscience prefrontal cortex bonding expressive
instinct instinct
Purposes concentrate in collective wellbeing enhance collective instinct
high tolerance for high tolerance for bonding mind expressive
stress anxiety
the intense mind and the bold mind

The prefrontal cortex has a high number of interconnections in the brainstem's
Reticular Activating System and emotion in the limbic system. As a result, the prefrontal
cortex can control pleasure, pain, anger, rage, panic, aggression, fight-flight-freeze
responses, and basic sexual responses. The prefrontal cortex for collective wellbeing
concentrates instincts and emotions in collective wellbeing. Because of the inevitable
conflicts in social groups, the drive for collective wellbeing inevitably generates stress
and anxiety. In the prefrontal cortex, the intense mind in terms of perseverance allows
high tolerance for the stress under difficult situation. In the prefrontal cortex, the bold
mind in terms of confidence allows high tolerance for the anxiety under unpredictable
situation.
For Judaism, the intense mind and the bold mind come from God’s power as
described in Psalm 23.
The LORD is my shepherd; I shall not be in want. He makes me lie down in

green pastures, he leads me beside quiet waters, he restores my soul. He guides
me in paths of righteousness for his name's sake. Even though I walk through the
valley of the shadow of death, I will fear no evil, for you are with me; your rod
and your staff, they comfort me. You prepare a table before me in the presence of
my enemies. You anoint my head with oil; my cup overflows. Surely goodness
and love will follow me all the days of my life, and I will dwell in the house of the
LORD forever. (Psalm 23)
It is a poem to describe high tolerance of stress and anxiety in a stressful and

unpredictable society.
Individually, the high tolerance of the stress and anxiety is developed from
personal experiences, learning, determination, hard work, diligence, and perseverance.
The high tolerance is manifested as focus and commitment to collective wellbeing.
The intense mind and the bold mind are the opposites of the calm mind and the
clear mind, respectively, in the conversion to the harmonious social life. The intense
mind allows and tolerates stress, while the calm mind prefers calmness and reduces stress.
The clear mind prefers clearness (mindfulness) and reduces anxiety, while the bold mind
allows unclearness (unpredictability) and tolerates anxiety. In Psalm 23, the intense mind
perceives and tolerates the stress in the presence of enemies, and the bold mind perceives
and tolerates the anxiety in the valley of the shadow of death. The calm mind perceives
enemies not as threat, and feels no stress. Jesus said, “But I tell you: Love your enemies,
and pray for those who persecute you” (Matthew 5:44). During the meditation for the
calm mind, the focus is calmness without stress. The clear mind perceives death not as
127
uncertainty, and feels no anxiety. Jesus said, “"For God so loved the world that he gave
his one and only Son that whoever believes in him shall not perish but have eternal life”
(John 3:16). During the meditation for the clear mind, the mindfulness of the present
does not perceive uncertainty that leads to anxiety. In Psalm 23, the intense mind and the
bold mind need goodness and love to overcome and tolerate stress and anxiety. The calm
mind and the clear mind feel content and peaceful without constant need for goodness
and love.
the bonding mind
As mentioned before, the collective instincts include the bonding instinct to bond
with other human and the expressive instinct to nurture the love ones. The bonding mind
and the expressive mind come from the bonding instinct and the expressive instinct.
The bonding mind is for group-oriented bonding for collective wellbeing. The
bonding mind is to bond the members of a social group to achieve collective adhesion.
Within collective adhesion, there are different bonds among members of a social group,
such as parent-child, sibling-sibling, and husband-wife. For each bond, such as parent-
child, each person has proper social role in terms of love, authority, and responsibility for
collective adhesion. Proper social role is reinforced externally by proper social manner,
including proper dress, grooming, language, and salutation for each social role. Proper
social role and proper social manner are the foundations for the bonding mind in a large
society.
The stable bonds in a large social group are based on healthy instinctive bonds in
a small natural functional social group, such as the instinctive bond between people and
God and the instinctive bonds among family members. For Confucianism, the bonding
mind is trained first in a small natural social group, such as extended family. A person
first has to practice the proper social role and ritualistic proper social manner in a family
all the time with proper love, authority, responsibility, dress, grooming, language, and
salutation. With the proper social role and proper social manner, a person is reminded
constantly that one is bonded to a family. This proper social role and proper social
manner in a family are extended to a large society, so all people are reminded constantly
that they are bonded to a large society regardless of individualistic achievement. When a
large society becomes dysfunctional, it is duty of people to reestablish the functional
society where people again can practice proper social roles and social manners in the
large functional society.
the expressive mind
The expressive mind is the attitude of the leaders and the elders toward the
followers and the youngsters of the collective society. The expressive mind is benevolent
based on the parental instinct. In organizations, the expressive mind results in
benevolent leadership style. The benevolent leaders believes that all their employees
should be guided and treated with benevolence and wisdom like parents treats their
children Benevolent leaders listen to, coach, and mentor their employees to support their
growth, development, and goals and to align their goals to organizational goals. They
tolerate and accept others’ mistakes and imperfections. They salvage the situations of
crisis by active involvement of themselves. They walk the talk. Benevolent leadership is
suitable in a large mature and stable organization.
The completion of the fourfold mind can result in the peak experience that is the
total collective social life pleasure response from the total collective social life enhancer:
128
collective wellbeing. The peak experience of collective wellbeing is the pleasure response
for sudden extraordinary wellbeing in social togetherness. The peak experience reinforces
collective social life.
3. the collective adaptation
The adaptation of the collective social life to the individualistic social life is
competition. The survival of the collective social life requires competition against the
individualistic social life that is opposite from the collective social life. The adaptation of
the collective social life to the harmonious social life is non-competition, because while
the collective social life works in a large social group, the harmonious social life works
only in a small social group. They do not compete against each other.
The Three-Stage Conversion to the Collective Social Life

Typical causes of the conversion: the reduction of stress response of paranoid and the atonement of
the sin of injustice
1. The Collective Relationship
Joining the collective society
2. The Collective Mind
the fourfold collective mind
the intense mind, the bold mind, the bonding mind, the expressive mind
3. The Collective Adaptation
Competitive to the individualistic social life Non-competitive to the harmonious social life
9.3. The Conversion to the Individualistic Social Life
The typical causes for the conversion to the individualistic social life are the
reduction of the stress response of unfulfillment and the atonement of sin of repression.
The conversion to the individualistic social life involves the three-stage conversion: the
individualistic relationship, the individualistic mind, and the individualistic adaptation.
1. the individualistic relationship: the individualistic society
In the first stage, the individualistic relationship is obtained by joining the
individualistic society, including the capitalistic society and task-oriented work. The goal
of the capitalistic society is individualistic achievement. Task-oriented work relates to
also individualistic achievement.
The individualistic relationship is the individual-oriented relationship for social
hierarchy based on individualistic achievement in a social group. Individualistic
achievement deals mostly with impersonal systemizing, such as highly developed
systematizing skills in military, literature, athletics, music, business, science, and
technology in the modern society. The drive for domination forms social hierarchy.
2. the individualistic mind: the fourfold mind: the intense mind, the bold mind, the
systemizing mind and the dominating mind
The joining of the individualistic society provides the start of the conversion to the
individualistic social life. The next step is the development of the individualistic mind as
the fourfold mind consisting of the intense mind for individualistic achievement, the bold
mind for individualistic achievement, the systemizing mind, and the dominative mind.
129
Fourfold collective Intense mind Bold mind systemizing Dominating
mind mind mind
Neuroscience Prefrontal cortex systemizing dominative
instinct instinct
Purposes concentrate in individualistic achievement enhance individualistic instinct
high tolerance for high tolerance for systemizing domination
stress anxiety
the intense mind and the bold mind

The prefrontal cortex has a high number of interconnections in the brainstem's
Reticular Activating System and emotion in the limbic system. As a result, the prefrontal
cortex can control pleasure, pain, anger, rage, panic, aggression, fight-flight-freeze
responses, and basic sexual responses. The prefrontal cortex for individualistic
achievement concentrates instincts and emotions in individualistic achievement. Because
of the inevitable conflicts in individuals, the drive for individualistic achievement
inevitably generates stress and anxiety. In the prefrontal cortex, the intense mind in terms
of perseverance allows high tolerance for the stress under difficult situation. In the
prefrontal cortex, the bold mind in terms of confidence allows high tolerance for the
anxiety under unpredictable situation.
Individually, the high tolerance of the stress and anxiety is developed from
personal experiences and learning. The high tolerance is manifested as focus and
commitment to collective wellbeing. With the high tolerance of the stress and anxiety,
one can deal with the stress and anxiety with continuous individual efforts to minimize
the stress and anxiety. The training for the intense mind and the bold mind for
individualistic achievement is quite common in the individualistic society. It includes
many individualistic motivation courses to train individuals to develop tough and bold
mind to have high tolerance of stress and anxiety. Typically, the courses start with
unfulfillment of individuals, and then, train individuals to have high tolerance of stress
and anxiety in order to accomplish difficult and unpredictable task. For the training in
classical Greece, Greek mythological hero had high tolerance for stress and anxiety in the
pursuit of a heroic task.
Socially, the stress and anxiety from individualistic achievement are dealt with by
a well-defined social hierarchy typically based on merit of individualistic achievement in
the modern society. High individualistic achievement that results typically from high
tolerance of stress and anxiety is rewarded with high position in a social hierarchy.
the systemizing mind
As mentioned before, the individualistic instincts include the systemizing instinct
to systemize various objects into a system and the dominative instinct to have domination
in social hierarchy. The systemizing mind and the dominative mind come from the
systemizing instinct and the dominating instinct. The systemizing mind is for task-
oriented work, while the dominative mind is to motivate individuals to have personal
achievement above other people. They can be trained as in the individualistic
competition to compete against one another in task.
As discussed before, bipedalism of human ancestors allowed the free hands to
develop gestural language and tool making. Gestural language led to hyper bond, while
tool making led to hyper systemizing. The properties of raw materials, such as stone, had
130
to be precise to make good tool. The methods to make tool had to be precise and
repeatable. The shapes and properties of tools had to be precise and repeatable. The
usages of tools had to be precise and repeatable. The whole process of tool making-usage
required highly systematic thinking, resulting in hyper systemizing that is unique for
humans and their ancestors. The instinct for hyper systemizing is the hyper precision-
repetition instinct, because a viable and significant system is precise and repeatable. The
extreme form of the hyper precision-repetition instinct is manifested in autism that has an
excessive passion for precision and repetition.
The three-step process for systemizing is 1. the analysis of data, 2. the
construction of elaborate, precise, and repeatable system from the data, and 3. the
verification of the system in all conditions.
For science, technology, or organizational management, systemizing represents
elaborate, precise, and repeatable physical laws, manufacture-usage, or organizational
charts, respectively. For literature, music, art, or sport, systemizing represents elaborate,
precise, and repeatable writing, musical, artistic, or athletic skill, respectively.
the dominative mind
The dominative mind is the mind for competitive social hierarchy. The three
ways to achieve the dominative mind are dominative posturing, dominative social
maneuver, and dominative systemizing. Dominative posturing is the domination in social
gathering. A person who has the ability in the domination in social gathering has
charisma. Dominative social maneuver is the domination by partisan competition in
terms of coalition and confrontation of competitive groups and individuals. Since human
society is highly systematic, people who are good in systemizing occupy high positions in
competitive social hierarchy. People with the best dominative posturing, dominative
social maneuver, and dominative systemizing are the dominative leaders. The
dominative leadership is decisive, charismatic, task-oriented, and transformational. It is
suitable for a dynamic organization (e.g. entrepreneur organization) that requires frequent
short-term critical decisions and a large mature organization that requires one time
critical short-term change to become a more viable organization.
The completion of the fourfold mind can result in the peak experience that is the
total individualistic social life pleasure response from the total individualistic social life
enhancer: individualistic achievement. The peak experience of individualistic achievement
is the pleasure response for sudden extraordinary individualistic achievement far above
ordinary individualistic achievement. The peak experience reinforces individualistic social
life.
3. the individualistic adaptation
The adaptation of the individualistic social life to the collective social life is
competition. The survival of the individualistic social life requires competition against
the collective social life that is opposite from the individualistic social life. The
adaptation of the individualistic social life to the harmonious social life is non-
competition, because while the individualistic social life works in a large social group,
the harmonious social life works only in a small social group. They do not compete
against each other.
131
The Three-Stage Conversion to the Individualistic Social Life
Typical causes of the conversion: the reduction of stress response of unfulfillment and the atonement
of the sin of repression
1. The Individualistic Relationship
Joining the individualistic society
2. The Individualistic Mind
the fourfold collective mind
the intense mind, the bold mind, the systemizing mind, the dominative mind
3. The Individualistic Adaptation
Competitive to the collective social life Non-competitive to the harmonious social life
132
9. Summary
mental disorders, sleep, wakefulness, human evolution, social history, and religion. The
unified theory is based on the three-branch structural theory, consisting of the yin
harmonious cooperation. All people have the three social lives in different proportions. The
book is divided into three parts: (1) the three-branch structural theory, (2) the three-branch
structural theory for human society, and (3) the three-branch structural theory for individuals.
(1) Social life is developed by the five factors from the prenatal period to early
adulthood. Social role (Bond-Systemization), social relationship (Wellbeing-
(Rigid-Flexible) achieves maturity during early adulthood for social responsibility. The
five factors are similar to the factors in the popular Myers-Briggs Type Indicator (MBTI)
and Big Five personality theories. Different social lives are the different combinations of
the five factors. The results of the combinations for yin and yang social lives are bond,
expressive, systemization, domination social lives corresponding to amiable, expressive,
respectively. Harmonious social life relates to the highly flexible social life. The human
social lives come from social-life biological evolution, including ape evolution and
hominid evolution. (2) Human society started from the prehistoric hunter-gatherer society
in the Prehistoric Period as the harmonious society. In the Early Period starting from the
collective society (Judaism, Islam, Hinduism, and Confucianism) and the individualistic
society (Greek mythology and science) were formed separately. Later, the harmonious
religions (Christianity, Buddhism, and Daoism) emerged. (3) Mental disorders are
derived from the combinations of the hyper response genes, the chronic adverse
environments, and the misdirected mental functions. The combination of the hyper pleasure
response genes, the chronic adverse experiences, and the misdirected addiction instincts
results in the hyper pleasure mental disorders, including histrionic and narcissistic
personality disorders, pathological gambling, and psychopath, whose lives are controlled by
the addiction of pleasure. The combination of the hyper stress response genes, the chronic
adverse experiences, and the misdirected defensive survival instincts (fight-flight-freeze-
obsession) results in the hyper stress response mental disorders, including major depression,
borderline personality disorder, anxiety disorders, and manic depression, whose lives are
controlled by the struggle for survival. The combination of the hyper immune response
genes, the chronic adverse infection, and the misdirected mental process during sleep brings
about the delusional mental disorders, including schizophrenia and autism, whose lives are
133
10. Reference
Email address: einsnewt@yahoo.com
Website (download all books): http://sites.google.com/site/einsnewt/
Books list: http://www.scribd.com/einsnewt
1 Goldberg, L. R. (1993). The structure of phenotypic personality traits. American Psychologist, 48, 26-34.
2 Isabel Briggs Myers, Gifts Differing (Palo Alto: CPP, 1993)
3 Carl Jung, V6, Psychological Types (Princeton, N.J.: Princeton University Press, 1955)
4 Louann Brizendine , The Female Brain. Morgan Road/Broadway Books. 2006,
5 Louann Brizendine, The Male Brain. Morgan Road/Broadway Books. 2010
6 Simon Baron-Cohen, The Essential Difference (New York: Basic Books, 2003)
7 Lutchmaya S, Baron-Cohen S, Raggatt P. Foetal testosterone and eye contact in 12 month old infants.
Infant Behav Dev. ;25:327-335, 2002; Lutchmaya S, Baron-Cohen S, Raggatt P. Foetal testosterone and
vocabulary size in 18- and 24-month-old infants. Infant Behav Dev. ;24:418-424, 2002.
8 RC Gur, LH Mozley, PD Mozley, SM Resnick, JS Karp, A Alavi, SE Arnold, and RE Gur, Science, Vol
267, 528-531, 1995
9 H. J. Eysenck, The Measurement of Personality, (Baltimore: University Park Press) 1976
10 Robert Jay Russell, The Lemurs’ Legacy (New York, G.P. Putman’s Sons, 1993)
11 David W. Merrill and Roger H. Reid, “Personal Styles and Effective Performance” CRC Paperback,
1981, ISBN 08011968992
12 Axelrod, R., & Hamilton, W. D. (1981). The evolution of cooperation. Science, 211, 1390-1396.
13 Fran de Waal , Bonobo Sex And Society, the March 1995 issue of SCIENTIFIC AMERICAN, pp. 82-
88
14 Steven Pinker, Language Instinct: How the Mind Creates Language, New York, HarperCollins, 1994
15 Simon Baron-Cohen, The Science of Evil, New York: Basic Book, 2011
16 Richard Griffin, Ori Friedman, Jon Ween, Ellen Winner, Francesca Happe, and Hiram Brownell,
“Theory of mind and the right cerebral hemisphere: Refining the scope of impairment”, Laterality:
Asymmetries of Body, Brain, and Cognition, Vol. 11, No. 3. (April 2006), pp. 195-225.
17 Fran de Waal , Bonobo Sex And Society, the March 1995 issue of SCIENTIFIC AMERICAN, pp. 82-
88
18 Tim D. White, Berhane Asfaw, Yonas Beyene, Yohannes Haile-Selassie, C. Owen Lovejoy, Gen
Suwa, Giday WoldeGabriel. "Ardipithecus ramidus and the Paleobiology of Early Hominids." Science
326 (5949) 2009: 75-86 DOI: 10.1126/science.1175802
19 Amy S. Pollick and Frans B. M. de Waal, Ape Gestures And Language Evolution, PNAS 104, 8184-
8189, 2007 http://www.pnas.org/content/104/19/8184.full
20 Michael Tomasello , Origins of Human Communication, The MIT Press, 2008
21 M. Corballis (1999) The gestural origins of language. American Scientist, 87: 138-145.
22 Gregory Hickok, Ursula Bellugi and Edward S. Klima, "The Neurobiology of Sign Language and Its
Implications for the Neural basis of Language," Nature, 381, 1996, p. 699-702
23 Fran de Waal, Chimpanzee Politics (New York: Harper and Row, 1982)
24 Lenora Johanson and Blake Edgar, Ancestors: In Search of Human Origins, Villard Books: New York,
1994.
25 Hart, Donna L. and Sussman, Robert W, Man the Hunted: Primates, Predators, and Human Evolution,
Boulder, Colorado, Westview Press, 2005.
26 Brian M. Fagan, The Journey From Eden, London: Thames and Hudson, 1990, p. 87
27 Richard Leakey, Origins Reconsidered, Anchor, 1992. p. 257-258
28 Christopher Boehm, Hierarchy in the forest: the evolution of egalitarian behavior. Cambridge: Harvard
University Press 1999
29 R. I. M. Dunbar, “The social brain: mind, language and society in evolutionary perspective”. Ann. Rev.
Anthrop 32, p. 163-181, 2003.
134
30 Kaas JH, Evolution of somatosensory and motor cortex in primates. Anat Rec 281A (2004):1148–1156.
31 John T. Cacioppo and William Patrick, “Loneliness: Human Nature and the Need for Social
Connection”, New York: W.W. Norton & Company, 2008
32 R. E. Baumeister, J. M. Twenge, and . K. Nuss, “Effects if social exclusion on cognitive processes:
Anticipated aloneness reduces intelligent thought”, Journal of Personality and Social Psychology 83,
no. 4 (2002) 817-827
33 Maslow, A. Religion, Values and Peak Experiences, New York: Viking, 1970.
34 Marshall Sahlins, “Notes on the original affluent society”. Lee, R.B. and DeVore, I. (eds), Man the
Hunter 85-89, New York, Aldine de Gruyter, 1968.
35 Steve Taylor, The Fall: The Evidence for a Golden Age, 6,000 years of Insanity and the Dawning of a
New Era, Winchester, UK, O Books, 2005.
36 David Lewis-Williams, The Mind in the Cave: Consciousness and the Origins of Art. London, Thames
& Hudson, 2002.
37 Cunliffe, Barry (ed). The Oxford Illustrated History of Prehistoric Europe, Oxford: Oxford University
Press, 2001
38 Gerhard Lenski, Jean Lenski, and Patrick Nolan, Human Societies: An Introduction to Macrosociology,
New York: McGraw-Hill, Inc., 1995.
39 Raymond C. Kelly, Warless Societies and the Origins of War, University of Michigan Press, Ann
Arbor, 2000.
40 Burton Watson, trans., The Complete Works of Chuang Tzu (New York: Columbia University Press,
1968), p. 172,
41 Ibid., pp. 172-3, with minor modification.
42 Tom Bethell, The Noblest Triumph, (New York: St. Martin's Press, 1998)
43 Rodney Stark, The Rise of Christianity: How the Obscure, Marginal Jesus Movement Became the
Religious Force in the Western World in a Few Centuries (Princeton University Press/Harper Collins,
1996/1997).
44 Bonomi, Patricia, “Religious Pluralism in the Middle Colonies.” Divining America, Teacher Serve.
National Humanities Center. 2009.
<http://nationalhumanitiescenter.org/tserve/eighteen/ekeyinfo/midcol.htm>
45 Adrian Bird, "Perceptions of epigenetics". Nature 447 (7143): 396–398, 2007.
46 C. R. Cloninger, "A unified biosocial theory of personality and its role in the development of anxiety
states". Psychiatric Developments 4 (3): 167–166. 1986
47 Porges, SW, The polyvagal perspective. Biological Psychology. 74(2):116-43, 2007.
48 C. Gottesmann, The dreaming sleep stage: a new neurobiological model of schizophrenia?,
Neuroscience 140 (2006) 1105-1115.
49 Meaney, M. J., and Szyf, M. Environmental programming of stress responses through DNA
methylation: life at the interface between a dynamic environment and a fixed genome. Dialogues Clin.
Neurosci. 7, 103–123, 2005.
50 Risch, N., Herrell, R., Lehner, T., Liang, K. Y., Eaves, L., Hoh, J., Griem, A., Kovacs, M., Ott, J., and
Merikangas, K. R. (2009). Interaction between the serotonin transporter gene (5-HTTLPR), stressful
life events, and risk of depression: a meta-analysis. J. Am. Med. Assoc. 301, 2462–2471.
51 Shimon Saphire-Bernstein, Baldwin M. Way, Heejung S. Kim, David K. Sherman, and Shelley E.
Taylor Oxytocin receptor gene (OXTR) is related to psychological resources PNAS 2011 108 (37)
15118-15122; 2011
52 Porges, SW, The polyvagal perspective. Biological Psychology. 74(2):116-43, 2007.
53 Paula A. Garay and A. Kimberley McAllister, Novel roles for immune molecules in neural
development: implications for neurodevelopmental disorders, Frontiers in Synaptic Neuroscience,
2010, http://www.frontiersin.org/synaptic_neuroscience/10.3389/fnsyn.2010.00136/full
54 Atladóttir HO, Pedersen MG, Thorsen P, Mortensen PB, Deleuran B, Eaton WW, Parner ET,
Association of family history of autoimmune diseases and autism spectrum disorders, Pediatrics. 2009
Aug;124(2):687-94
55 Warren R.P. et al. J. Neuroimmunol. 67, 97-102 (1996)
The International Schizophrenia Consortium. “Common polygenic variation contributes to risk of
schizophrenia and bipolar disorder”. Nature July 1 2009
135
56 Shi, L., Fatemi, S. H., Sidwell, R. W., and Patterson, P. H. Maternal influenza infection causes marked
behavioral and pharmacological changes in the offspring. J. Neurosci. 23, 297–302. 2003,
http://www.jneurosci.org/content/23/1/297.long
57 Walker, M.P., Brakefield, T., Morgan, A., Hobson, J.A., and Stickgold, R. Practice with sleep makes
perfect: Sleep dependent motor skill learning. Neuron 35: 205–211, 2002
58 Backhaus, J., Junghanns, K., Born, J., Hohaus, K., Faasch, F., and Hohagen, F. Impaired declarative
memory consolidation during sleep in patients with primary insomnia: Influence of sleep architecture
and nocturnal cortisol release. Biol. Psychiatry 60: 1324–1330, 2006.
59 C. Gorman, “Why We Sleep,” Time Magazine, 20 December 2004
60 Domhoff, G. W., The Case for a Cognitive Theory of Dreams.
http://dreamresearch.net/Library/domhoff_2010.html, 2010
61 Griffin, J, Tyrrell, I. Dreaming Reality: how dreaming keeps us sane or can drive us mad. Human
Givens Publishing, 2004
62 Tucker A, Fishbein W, The Impact of sleep duration and subject intelligence on declarative and motor
memory performance: how much is enough? J. Sleep Res., 304-312, 2009
63 Erin J. Wamsley, Matthew Tucker, Jessica D. Payne, Joseph A. Benavides, Robert Stickgold,
Dreaming of a Learning Task Is Associated with Enhanced Sleep-Dependent Memory Consolidation,
Current Biology, Volume 20, Issue 9, 850-855, 22 April 2010
64 Huber, R., Tononi, G., & Cirelli, C. Exploratory behavior, cortical BDNF expression, and sleep
homeostasis. Sleep, 30(2), 129-139, 2006.
65 Hobson et al., “Dreaming and the Brain,” Sleep and Dreaming, Cambridge University Press, New
York, 2003
66 McNamara, Patrick; McLaren, Deirdre; Durso, Kate, Representation of the self in REM and NREM
dreams, Dreaming, Vol 17(2), Jun 2007, 113-126.
67 Postle BR. "Working memory as an emergent property of the mind and brain". Neuroscience 139 (1):
23–38, 2006
68 Hu P, Stylos-Allen M, Walker MP: Sleep facilitates consolidation of emotionally arousing declarative
memory. Psychol Sci Oct;17(10):891-8, 2006.
69 Smith, M. R., Antrobus, J. S., Gordon, E., Tucker, M. A., Hirota, Y., Wamsley, E. J., et al.. Motivation
and affect in REM sleep and the mentation reporting process. Consciousness and Cognition, 13(3),
2004, 501-511.
70 Meerlo, P., Easton, A., Bergmann, B.M., & Turek, F.W. Restraint increases prolactin and REM sleep
in C57BL/6 J mice but not in BALB/cJ mice. American Journal of Physiology Regulatory Integrative
and Comparative Physiology, 281(3), R846-R854, 2001.
71 Franken, R.E., Human Motivation. California: Brooks/Cole, 1988
72 C. Gottesmann, The dreaming sleep stage: a new neurobiological model of schizophrenia?,
Neuroscience 140 (2006) 1105-1115.
73 Thanos P.K., Michaelides M., Umegaki H. and Volkow N.D., D2R DNA transfer into the nucleus
accumbens attenuates cocain self-administration in rats. Synapse, 62:481-486 (2008)
74 M.A. Bozarth, Pleasure Systems in the Brain. In D.M. Warburton (ed.), Pleasure: The politics and the
reality, New York: John Wiley & Sons. 1994
75 Munafo MR, Yalcin B, Willis-Owen SA, Flint J. "Association of the dopamine D4 receptor (DRD4)
gene and approach-related personality traits: meta-analysis and new data". Biol Psychiatry 63 (2): 197–
206, 2008.
76 Sabol SZ, Hu S, Hamer D (September 1998). "A functional polymorphism in the monoamine oxidase
A gene promoter". Hum. Genet. 103 (3): 273–9, 1998; Lea R, Chambers G "Monoamine oxidase,
addiction, and the "warrior" gene hypothesis". N. Z. Med. J. 120 (1250), 2007.
77 Larry E. Beutler, Bruce Bonger, and Joel n> Shurkin, A Consumer’s Guide to Psychotherapy, Oxford,
Oxford University Press, 1998
78 Oakley, Barbara A “Evil genes: why Rome fell, Hitler rose, Enron failed and my sister stole my
mother's boyfriend” Amherst, N.Y.: Prometheus Books, 2007.
79 King-Casas et al, “The Rupture and Repair of Cooperation in Borderline Personality Disrupter”,
Science 8 August 2008: 806-810
80 Linehan, Marsha, Cognitive-behavioral treatment of borderline personality disorder. New York:
Guilford Press, 1993
136
81 Soares JC & Mann JJ, The functional neuroanatomy of mood disorders. Journal of Psychiatric
Research, 31(4): 393-432, 1997.
82 Brian Koehler,, The International Society for the Psychological Treatment Of Schizophrenia and Other
Psychoses, Bipolar Disorder, Stress, and the HPA Axis, 2005.
83 Arnone D, Cavanagh J, Gerber D, Lawrie SM, Ebmeier KP, McIntosh AM. "Magnetic resonance
imaging studies in bipolar disorder and schizophrenia: meta-analysis". Br J Psychiatry 195 (3): 194–
201, 2009
84 Yee, B. K., Keist, R., von Boehmer, L., Studer, R., Benke, D., Hagenbuch, N., Dong, Y., Malenka, R.
C., Fritschy, J. M., Bluethmann, H., Feldon, J., Mohler, H., and Rudolph, U. , A schizophrenia-related
sensorimotor deficit links alpha 3-containing GABAA receptors to a dopamine hyperfunction. Proc.
Natl. Acad. Sci. U.S.A. 102, 17154–17159, 2005.
85 Baron-Cohen, S, The essential difference: men, women and the extreme male brain. Penguin/Basic
Books, 2003.
86 Warren R.P. et al. J. Neuroimmunol. 67, 97-102 1996
87 The International Schizophrenia Consortium. Common polygenic variation contributes to risk of
schizophrenia and bipolar disorder. Nature July 1, 2009
88 Taylor MA, Abrams R. Cognitive impairment in schizophrenia. Am J Psychiatry. 141:196–201, 1984.
89 Jones EG. Thalamic anatomy and schizophrenia. Int J Neuropsychopharmacol,.3(suppl 1): S37, 2000.
90 Flor-Henry P. On certain aspects of the localization of the cerebral system regulation and determining
emotion. Biological Psychiatry. 14:677–98, 1979
91 Goldman-Rakic PS et al. Psychopharmacology (Berl);174(1):3-16, 2004.
92 Alfimova, M. V., & Uvarova, L. G., Changes in the EEG spectral power during perception of neutral
and emotionally salient words in schizophrenic patients, their relatives and healthy individuals from
general population.. Zhurnal Vysshei Nervnoi Deyatelnosti Imeni I P Pavlova, 57(4), 426-436., 2007
93 Zarcone, V., Azumi, K., Dement, W, Gulevich, G., Kraemer, H., & Pivik, T. . REM phase deprivation
in schizophrenia II. Archives of General Psychiatry, 32(11), 1431-1436., 1975
94 Ariel Y. Deutch, William A. Clarka and Robert H. Rotha, Prefrontal cortical dopamine depletion
enhances the responsiveness of mesolimbic dopamine neurons to stress, Brain Research Volume 521,
Issues 1-2, 25 Pages 311-315, June 1990
95 Murias M, Webb SJ, Greenson J, Dawson G. Resting state cortical connectivity reflected in EEG
coherence in individuals with autism. Biol Psychiatry ;62(3):270–3. doi:10.1016/j.biopsych.2006.11.012.
PMID 17336944, 2007
96 Minshew NJ, Williams DL. The new neurobiology of autism: cortex, connectivity, and neuronal
organization. Arch Neurol. 64(7):945–50. doi:10.1001/archneur.64.7.945. PMID 17620483, 2007.
97 Buckley AW, Rodriguez AJ, Jennison K, Buckley J, Thurm A, Sato S, & Swedo S . Rapid eye
movement sleep percentage in children with autism compared with children with developmental delay
and typical development. Archives of pediatrics & adolescent medicine, 164 (11), 1032-7, 2010
98 Treffert DA. The savant syndrome: an extraordinary condition. A synopsis: past, present, future. Philos
Trans R Soc Lond B Biol Sci. ;364(1522):1351–7, 2009.
99 Plaisted Grant K, Davis G. Perception and apperception in autism: rejecting the inverse assumption.
Philos Trans R Soc Lond B Biol Sci. 364(1522):1393–8, 2009.
100 Breiter HC, Aharon I, Kahneman D, Dale A, Shizgal P "Functional imaging of neural responses to
expectancy and experience of monetary gains and losses". Neuron 30 (2): 619–639, 2001.
101 Neumann, Craig S.; Hare, Robert D. "Psychopathic traits in a large community sample: Links to
violence, alcohol use, and intelligence". Journal of Consulting and Clinical Psychology 76 (5): 893–9,
2008.
102 Kichl, Kent et al., “Impairment of Social and Moral Behaviors by Criminal Psychopaths as Revealed
by Functional Magnetic Resonances Imaging.” Biological Psychiatry 50, no. 9(2001): 677-84
103 Weber, Sabrina; Habel, Ute; Amunts, Katrin; Schneider, Frank "Structural brain abnormalities in
psychopaths—a review". Behavioral Sciences & the Law 26 (1): 7–28, 2008
104 Sara W. Lazar, et. al, Meditation experience is associated with increased cortical thickness,
Neuroreport. 2005 November 28; 16(17): 1893–1897.
105 William Johnston's, The Cloud of Unknowing: and The Book of Privy Counseling, Image, 1996
106 Brain Matures a Few Years Late in ADHD, But Follows Normal Pattern NIMH Press Release,
November 12, 2007
137
107 Jennifer H. Pfeifer, and Baldwin M. Way, Putting Feelings Into Words: Affect Labeling Disrupts
Amygdala Activity in Response to Affective Stimuli, Psychological Science 18:5, p. 421-428, 2007
108 Judy Foreman, A Look at the Science Behind Meditation, Boston Globe, April 22, 2003.
109 Lutz A, Greischar LL, Rawlings NB, Ricard M, Davidson RJ. (2004) Long-term meditators self-
induce high-amplitude gamma synchrony during mental practice. Proceedings of the National
Academy of Sciences. 101:16369-73
110 A. Newberg, E. D’Aquili, and V. Rause, Why God Won’t Go Away: Brain Science and the Biology of
Belief, New York, NY: Ballantine Books, 2001.
138

The Unified Theory of Psychology: The Three-Branch Structural Theory

Caricato da

Informazioni sul documento

Titolo originale

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

The Unified Theory of Psychology: The Three-Branch Structural Theory

Caricato da

Copyright:

Formati disponibili

The Unified Theory

Email address: einsnewt@yahoo.com

social role social relationship social unit intragroup Social flexibility

• yin (Bond-Wellbeing-Collectiveness = collective wellbeing for social bond) and

yin passive yin dynamic harmonious yang dynamic yang passive

The Development of Mental Disorder

maladaptive nervous system

chronic maladaptive nervous system misdirected mental function

chronic mental overreaction

mental disorder (disordered nervous system)

orangutan-like ancestor (loose society)

orangutan (loose society) bonobo-like ancestor (matriarch collective society)

gorilla (patriarch collective society)

human (harmonious society)

chimpanzee (patriarch individualistic society) bonobo (matriarch collective society)

Hominid Evolution: The Evolution of the Conscience Instinct

manipulative hands for tool (Homo habilis 2.2-1.6 Ma)

speech for theory of mind (Homo erectus 1.9-0.1 Ma)

hyper bond theory of mind (detective instinct)

enhanced conscience instinct (Homo sapiens <0.2 Ma)

conscience intelligence conscience will

the harmonious prehuman hominid society

the human evolution

the Upper Paleolithic Revolution

the Neolithic Revolution

the individualistic society: the collective society: the harmonious society

the Modern Revolution

the collective society: the individualistic society: the harmonious society

the Postmodern Revolution

the Postmodern Society

the Postmodern the Postmodern Individualistic the Postmodern Harmonious

1. The Development of Social Life

1.1. The Five Factors in Social Life

The Five Factors in Social Life

Social Life Personality Type (MBTI) The Big Five

1.1.1. Social Life: The Three Gender Factors

1.1.1.1. Social Role: Bond and Systemization

Social Life Personality Type (MBTI) The Big Five

1.1.1.2. Social Relationship: Wellbeing and Achievement

social relation Wellbeing (W) a part of feeling (F) Neuroticism (N)

1. 1.1.3. Social Unit: Collectiveness and Individual

1.1.2.1. Intragroup Interaction: Passive and Dynamic

intragroup interaction passive (P) introvert (I)

1.1.2.2. Social Flexibility: Flexible and Rigid

Social flexibility Rigid (R) judging (J)

In intragroup and intergroup social interactions, social flexibility is divided into

1.2.2. Group Social Relationship: Expressive and Domination

Merrill-Reid Social lives The Yin Yang Social life

The Properties of Yin and Yang Social Lives

Yin (Collective) Social Life Yang (Individualistic) Social Life

Social life Yin Yang

1.2.4. The Properties of the Harmonious Social Life

Yang Dynamic the tight domination Driver

1.2.4.1. The Origin of the Harmonious Social Life

1. Never be the first to defect: indicate eager cooperate

A distinctive character in TIT FOR TAT is eager cooperation as in the first

Social life HARMONIOUS COOPERATION

1.2.4.2. Eager Cooperation - The Hyper Bond instinct

1.2.4.3. Detection – The Detective instinct

In the advanced stage of verbal communication, a verbal statement can express an

left brain right brain

expression statement 1 questionable internal alternative

statement 2 questionable internal alternative